← Volver a la ficha del textoEarly Buddhist Teachings
A collection of Early Buddhist material not found in
the Pali Nikayas and Chinese Agamas
Introduction 4
Gandharan Texts 9
The Buddha and the Brahman Dhona 9
The Words of the Buddha 10
The Four Efforts 11
The Four Concentrations 13
Not Yours 14
Living Full of Disenchantment 15
The Adze Handle 15
The Parable of the Log 18
The Rhinoceros Sutra 21
From A Commentary on the Sangiti Sutra 26
From a Commentary on Canonical Verses 28
Tibetan Texts 31
The Sutra of the Wheel of Dharma 31
Noble Sttra on Reliance upon a Virtuous Spiritual Friend 33
The Sutra on Impermanence 34
The Sutra of Questions Regarding Death & Transmigration 36
From a Tibetan parallel to the Culavedalla-sutta 48
From the AbhidharmakoSopayika 49
From the Mulasarvastivada Vinaya 95
Sanskrit Texts 96
Discourse to Katyayana 96
Sanskrit Fragments parallel to Sangarava-sutta 97
Sanskrit Fragments parallel to the Samafifaphala-sutta 97
The Discourse to Srona 98
The Tree 100
Dipasttra 101
The City 103
The Discourse giving the Explanation and Analysis of Conditional Origination from
the Beginning 107
The Discourse on the Fourfold Assembly 110
Mulasarvastivada Vinaya 137
Arthaviniscaya Sutra 138
Salistamba Sutra 160
The Mahavastu
The Mahasamghika Pratimoksha
Abhinishkramana Sutra
Treatise on the Three Dharmas
Tattvasiddhi Shastra
Sravakabhumi
Saddharma Smrtyupasthana Sutra
Buddhacarita
Saundarananda
Mahayana Texts
From The Sutra of 42 Sections
From “The Questions of Bhadrapala the Merchant” Bhadra-pala-sresthi-pariprccha
From “The Question of Maitreya”
From “The Question of Maitreya on the Eight Qualities”
From “The Demonstration of the Inconceivable State of Buddhahood”
From “Abiding in Good and Noble Deportment”
From the Ratnamegha Sutra
From the Bodhisatvapitakasutra
From the Mahaprajfaparamitasastra
From The Sutra of Sitting Dhyana Samadhi
From the 10,000 line Prajiaparamita Sutra
From the Large Prajfiaparamita Sutra
From the Mahayana Mahaparanirvana Sutra
From The Bequeathed Teachings Sutra
From the Siksasamuccaya of Santideva
170
218
224
231
239
263
265
315
340
377
377
381
383
384
385
386
389
399
410
509
525
531
544
546
552
Introduction
“Early Buddhist Teachings” refers to those teachings which are most likely to date from the time
of the historical Buddha Gautama or Sakyamuni, “The Sakyan Sage” (c. 5th century BCE). The
largest extant collections of Early Buddhist Texts (EBTs) are the Pali Nikayas of the Pali Canon,
and the corresponding Chinese Agamas of the Chinese Buddhist Canon. These texts are the
most widely studied sources for Early Buddhist doctrine. However, there are other sources of
Early Buddhist Texts, such as those works preserved in Gandhari, Chinese, Tibetan, and
Sanskrit. There are also passages which contain Early Buddhist teachings that are embedded
and quoted in later texts. This compilation focuses on these lesser known sources and attempts
to collect a wide variety of them.
This collection thus contains teachings and passages which focus on “Early Buddhist” doctrines.
It includes extracts from many different Indian Buddhist traditions including: Dharmaguptaka,
Sarvastivada, Sautrantika, Mulasarvastivada, Mahasamghika, Pudgalavada and Mahayana. It is
hoped that this compilation of early Buddhist teachings shows how the basic doctrines found in
the Pali Nikayas and Chinese Agamas were also found in the other Buddhist traditions, and
thus, how these varied sources point to a "common core" of Early Buddhist teachings, a core
which is more likely to be the original Dharma of the Buddha than other sets of teachings.
However this does not mean that all material here is of the same age and necessarily from the
same strata. After all, just because a doctrine can be identified as being identical or very close
to that found in the earliest Buddhist texts, it does not follow that the source text itself is a pre-
sectarian. Also, | am not an expert, and have no formal scholarly training. The texts contained
here are what | have collected using my own judgement and knowledge of what is more likely to
be the early teachings. Of course, my judgment is informed by my reading of modern scholars
(such as Rupert Gethin, Alexander Wynne and Venerables Analayo & Sujato) and my own
study of the Early Buddhist Texts.
The goal of this collection is therefore not a compilation of the earliest possible layer of Buddhist
texts, but rather, it is to collect as many teachings from different schools which focus on the
common core of the early doctrines. In this sense, | have been less restrictive than | could have
been. There is much material contained here that is obviously a later composition due to the
style or turns of phrase used and other internal evidence. However, | have nevertheless
included them here because the teachings and doctrines which they convey are still in basic
agreement with the EBTs. Therefore, in making this collection, | have chosen to err on the side
of inclusivity, rather than miss out on interesting parallel teachings.
So, while some of these texts themselves surely come from a time after the Buddha's death (in
some cases hundreds of years after), the comparative study of all of them together point to a
common set of teachings, the “Early Buddhist Teachings”, which are likely to be those of the
historical Buddha himself. The reader is expected to use their own judgment and knowledge of
the early sutras to gauge the antiquity of the different texts presented here, though scholarly
opinions are stated in the introductions to some texts.
What criteria did | use in collecting these various passages and texts? First, | collected material
which focuses on doctrines that are widely taught in the Nikayas and Agamas and that have
been discussed by various scholars as likely to be early (see below). Likewise, | also collected
materials which have been identified as being early by the scholar or translator which has
written the source text | am working from.
| consider the following to be “Early Buddhist Teachings” (this is an illustrative list, not an
exhaustive one):
The Middle Way between eternalism and annihilationism
The Middle Way between body mortification and sense indulgence
Certain narratives of the Buddha’s life such as: His practice under Arada and Udraka; his
practice of bodily mortification; the awakening to the three knowledges, etc.
The Four Noble Truths
The Noble Eightfold Path
The Graduated Path (as described in DN 2 etc.)
The Five Precepts
The 10 Good Actions
Sense restraint (/ndriyasamvara)
Celibate Monasticism based on begging for one’s food
Anicca (impermanence)
Anatta (not-self)
Sunyata (emptiness)
The Three Jewels
The Five Skandhas
Dependent Arising (including the 12 nidanas)
Karma
Rebirth
Nirvana (as the end of rebirth)
The Four Divine Abodes (brahmavihara)
The Five Hindrances (nivarana)
The 37 Wings to Awakening
The Four Establishments of Mindfulness (Smrtyupasthanas)
The 16-fold Mindfulness of Breathing (Anapanasmrti)
The Seven Aids to Awakening (Bodhyangas)
The Four Dhyanas
The Four Formless Attainments
| also collected material which specifically names itself as being from the sutras. Some texts will
specify this by stating "the sutra says" or "the Buddha says" etc. Some passages also name
sutras by name or they begin by specifying a specific event in the Buddha's life or the life of one
of his disciples.
It is also important to note what is not included in this collection, that is, what is not considered
an early Buddhist teaching by scholars of Early Buddhism and myself. This includes:
Certain mythical and legendary stories (Jatakas, Avadanas, etc),
Abhidharma doctrines which were subject of debate among the early schools such as
the Sarvastivada theory of the existence of dharmas in the three times, the theory of the
pudgala (Pudgalavaaa, i.e. “Personalism”), the theory of momentariness (ksanavada),
Mahasamghika docetism (Lokuttaravada or "Transcendentalism"), the Theravada
doctrine of the bhavanga, the Abhidharma analysis of mind into lists of cittas and
cetasikas and so on.
e The doctrine that there are three different “yanas” (vehicles), i.e. three different paths to
awakening.
e Mahayana legends and narratives including those regarding celestial bodhisattvas (e.g.
Manjushri, Avalokiteshvara etc.), Mahayana saints, and other Buddhas (e.g. Amitabha
etc),
e Specifically Mahayana doctrines, such as the Mahayana bodhisattva path and the
various bhumis, the eighteen emptinesses, tathagathagarbha / Buddhadhatu (Buddha-
nature), the doctrine of apratisthita nirvana (a kind of nirvana which allows one to
continue to take rebirth), the Trikaya doctrine, the Yogacara doctrine of vijnapti-matra
and so on.
e The “laudatory self reference” found in Mahayana sutras, including claims that
promulgating said sutra will provide one with many supernatural powers and advantages
and so on, or that reciting, teaching or copying them are shortcuts to awakening (through
rebirth in Buddha lands or vast/rapid merit accumulation).
e Claims to superiority found in some Mahayana sutras which state that particular
Mahayana views, texts or practices are superior or part of a higher teaching that is
above the “Hinayana” (Lesser Vehicle). The same applies to any claims of superiority for
“Vajrayana” (i.e. Tantric) texts.
e Mantras and dharanis (e.g. Om mani padme hum, etc.), and all Tantric doctrines (e.g.
teachings found in the Buddhist Tantras such as the Kalacakra Tantra and so on).
The fact that these doctrines are later and do not date to the 5th century BCE is not
academically controversial and is accepted by almost all important scholars and historians in the
fields of Buddhist Studies and Indian history. While these facts might be controversial to certain
conservative quarters in Buddhism, | am not going to sugarcoat things for them. Internal and
external evidence shows that these doctrines and the texts that expound them are almost
certainly not from the time of the Buddha, and thus they are unlikely to have been taught in the
earliest form of Buddhism. However, by saying this, | am not saying that they are wrong or
untrue. That question is beyond the scope of this introduction.
This is by no means a comprehensive scholarly endeavor. It was done by reading through many
different sources and selecting the material which | could identify as being sufficiently close to
what | understand as "Early Buddhism". No attempt has been made to identify every sutra
citation or passage, as this would require an amount of time and knowledge | do not have.
Because this compilation contains work from various translators, there is also no uniformity in
the translation of terms. Likewise, this document has not been professionally edited or
corrected, and thus probably contains various errors (which are all my own).
Finally, | feel there might be a need for a short apologia. Why do this?
| felt the need to create this compilation because it seemed useful to have all of this EBT
material in one place, without commentary, later texts and scholarly apparatus cluttering it up. It
allows those interested in EBT study to access these texts on their own, without later
interpretations, notations and doctrines in the way, and without having to read through
numerous books and tons of non EBT material (such as Abhidharma or Mahayana doctrines
and legends) to find them. Thus, it is clearly aimed at those who have a preference for the study
of Early Buddhism and who are interested in what the historical Buddha and his direct disciples
are most likely to have taught.
As along time student of Buddhism, | have never stopped being impressed at the depth of the
Buddhadharma. Over time, | have seen how the Buddha Sakyamuni was a true spiritual genius
of the highest order, one of the greatest intellects on human nature and the nature of existence
to have walked the earth. | have come to agree more and more with the great Danish Pali
scholar Viggo Fausbøll who wrote:
"The more | learn to know Buddha the more | admire him, and the sooner all mankind shall have
been made acquainted with his doctrines the better it will be, for he is certainly one of the
heroes of humanity." — Fausbøll, Ten Jatakas, p. viii.
However, | have also seen how his teachings, which are simple yet deep, profound yet
accessible, have been obscured over time by a mountain of later writings and a proliferation of
views and theories. Thus, | felt compelled to try to excavate the Buddha’s teaching from this
mountain of ideas, many of which present themselves as being taught by the Buddha.
Having a collection of EBTs from various Buddhist schools also allows students of Early
Buddhism to compare them with the Pali Nikayas and Chinese Agamic materials. This
compilation might also turn out to be useful in increasing the diversity of available evidence that
points to a pre-sectarian Buddhist doctrinal core, which some scholars argue could be derived
from the historical Buddha himself.
Those who hold that the Abhidharma and the Mahayana sutras are the teachings of the
historical Buddha Sakyamuni might argue that parts of this compilation are doing violence to the
texts that | am working with. Extracting these passages out of their context and presenting them
in this format might be seen as wrong headed. To this, | can only say that this compilation has
mainly been created for those who do accept what modern Buddhist studies scholarship has
established: that there are certain Buddhist texts which are earlier than others, and that the
Abhidharma and Mahayana works are mostly later developments. That does not mean however
that they do not contain within them earlier layers of teachings that point to the early Buddhist
doctrinal core and this can only be found through critical textual analysis and comparative
studies.
On the other hand, others might argue that this collection is a/ready too inclusive. It contains
material from Abhidharma and Mahayana works which are clearly later. To this | would say that
even though these source texts might have been composed later, they draw on early traditions
and contain early teachings sometimes as direct sutra quotations and other times in
paraphrases. As such, they should not be neglected as sources for the study of Early
Buddhism, especially if one wants to have access to as broad a range of sources as possible.
Some of these texts are especially important because they belong to Buddhist traditions that
split off from the Sthavira Nikaya early on (such as the Mahasamghikas and Pudgalavadins).
Since the largest two collections we currently have are from Sthavira schools (Theravada and
Sarvastivada), comparative study of the early doctrines as found in the texts of other early
schools is an especially strong way to argue for the antiquity and authenticity of a Buddhist
teaching. If one can establish that several early schools taught the same doctrine, one makes a
stronger case for its authenticity as a teaching of the historical Buddha .
Whatever the case, | hope some might find this at least somewhat useful to students of early
Buddhism and of the Buddhadharma.
Javier J. Fernandez-Vifia, 2019
GANDHARAN TEXTS
The Gandharan Buddhist texts are some of the oldest Buddhist manuscripts in existence (c. 1st
century BCE to 3rd century CE). These texts are mostly preserved in a Northern Prakrit
language called Gandhari. According to the leading scholar in this field, Richard Salomon, they
seem to be mainly from the Dnarmaguptaka school who had a strong presence in Afghanistan
and Pakistan.
The Buddha and the Brahman Dhona
Trans. Richard Salomon
Thus have | heard: at one time, after traveling for a while along the road, the Lord stepped off
the road and sat at the root of a tree to pass the afternoon there.
At the same time, a brahman named Dhona [had set out] on that road. [He saw] in the Lord’s
footprints a wheel with a thousand spokes, complete [with rim and nave,] brilliant and
resplendent. [Following the wheel-marked] footprints, [he saw the Lord] who had stepped off the
road and sat at the root of a tree. He looked [attractive] and pleasing, his senses and mind calm.
He had achieved absolute self-control and calm and supreme [self-control and calm]; guarded,
his senses suppressed, masterful, he was like a clear, clean, calm lake.
Dhona approached the Lord and said:
“Sir, would you be a god?”
“No, brahman, | would not be a god.”
“Sir, would you be a gandharva?”
“No, brahman, | would not be a gandharva.”
“Sir, would you be a yaksa?”
“No, brahman, | would not be a yaksa.”
“Sir, would you be a human being?”
“No, brahman, | would not be a human being.”
[Dhona then said], “When | asked you ‘Sir, Would you be a god?’ you said ‘No, brahman, |
would not be a god.’ When I asked you ‘Sir, would you be a gandharva?’ you said ‘No,
brahman, | would not be a gandharva.’ When | asked you ‘Sir, would you be a yaksa?’ you said
‘No, brahman, | would not be a yaksa.’ When | asked ‘Sir, would you be a human being?’ you
said ‘No, brahman, | would not be a human being.’ What, then, sir, would you be?”
“Brahman, | am a buddha, | am a buddha.”
After saying this, the Lord, the Well-Gone One, the Teacher, further uttered [these verses]:
| have eliminated, eradicated, cut off [those afflictions] whereby | would be reborn as [a god] or
as a gandharva flying in the sky, or become a yaksa, or be born as a human being.
Just as a blooming lotus [is not touched] by water, so | am untouched by the world. Therefore,
brahman, | am a buddha.
| have realized what must be realized; | have developed what must be developed; | have
eliminated what must be eliminated. Therefore, brahman, | am an all-knowing, all-seeing
buddha.
[Dhona exclaimed]: “Wonderful, Sir Gautama, wonderful! Just as, Sir Gautama, one might set
upright what had been overturned, uncover what had been covered, show the path to someone
who was lost, or bring light into the darkness so that anyone with eyes might see what is there,
just so has the ascetic Gautama declared, revealed, and explained dharmas, both bright and
dark.
| go to the ascetic Gautama as my refuge, and to the Dharma, and to the monastic community.
May the ascetic Gautama accept me as his follower from today onward for as long as | live, until
my last breath, [going] to him for refuge with sincere faith.”
Thus spoke the Lord. The brahman Dhona [was delighted] and rejoiced at what the Lord had
said
The Words of the Buddha
Trans. Richard Salomon
Thus have | heard: at one [time] the Lord was staying in Sravasti, at Anathapindada’s park in
the Jeta forest. The Lord addressed the monks there, and they responded to him. [Then] the
Lord said:
“Monks, it is easy for a wise man to follow the words of the Buddha, but not for a fool.
“It is not easy to perform good acts while walking. But with the words of the Buddha, monks, it is
easy for a wise man to do them while walking, but not for a fool.
“It is not easy to perform good acts while standing. But with the words of the Buddha, monks, it
is easy for a wise man to do them while standing, but not for a fool.
“It is not easy to perform good acts while sitting. But with the words of the Buddha, monks, it is
easy for a wise man to do them while sitting, but not for a fool.
“It is not easy to perform good acts while lying down. But with the words of the Buddha, monks,
it is easy for a wise man to do them while lying down, but not for a fool.
“Monks, it is easy for a wise man to follow the words of the Buddha, but not for a fool.”
Thus spoke [the Lord].
The monks were delighted and rejoiced at [what the Lord had said].
The Four Efforts
Trans. Richard Salomon
Thus have | heard: at one time the Lord was staying in Sravasti, at Anathapindada’s park in the
Jeta forest. The Lord addressed the monks there, and they [responded to him. Then the Lord]
spoke.
Monks, these are the four efforts that exist, that are found in the world. [Which four?] The effort
of restraint, the effort of protection, the effort of cultivation, and the effort of abandonment.
What, [monks], is the effort of restraint?
With regard to that, monks, when a monk sees a form with his eye, he does not grasp at its
general features [nor at its secondary features]. [For] when one lives with the faculty of sight
unrestrained, covetousness and unhappiness, which are evil and harmful dharmas, afflict his
mind. Therefore he practices restraint; he guards his faculty of sight, restrains his faculty of
sight.
When [a monk] hears a sound with his ear, he does not grasp at its general features nor at its
secondary features. For when one lives with the faculty of hearing unrestrained, covetousness
and unhappiness, which are evil and [harmful] dharmas, afflict his mind.
Therefore he practices restraint; he guards his faculty of hearing, [restrains] his faculty of
hearing.
When [a monk] smells a smell with his nose, he does not grasp at its general features nor at its
secondary features. For when one lives with the faculty of smell unrestrained, covetousness and
unhappiness, which are evil and harmful dharmas, afflict his mind. Therefore he practices
restraint; he guards [his faculty of smell], restrains his faculty of smell.
When [a monk] tastes a taste with his tongue, he does not grasp at its general features nor at its
secondary features. For when one lives with the faculty of taste unrestrained, [covetousness]
and unhappiness, which are evil and harmful dharmas, afflict his mind. Therefore he [practices]
restraint; he guards his faculty of taste, restrains his faculty of taste.
When [a monk] feels a touch with his body, he does not grasp at its general features nor at its
secondary features. For when one lives with the faculty of touch unrestrained, covetousness
and unhappiness, which are evil and harmful dharmas, afflict his mind. Therefore he practices
restraint; he guards his faculty of touch, restrains his faculty of touch.
When [a monk] cognizes an idea with his mind, he does not grasp at its general features nor at
its secondary features. For when one lives with the faculty of mind unrestrained, covetousness
and [unhappiness, which are evil] and harmful dharmas, afflict his mind. Therefore he practices
restraint; he guards his faculty of mind, restrains his faculty of mind.
This is what is called the effort of restraint.
What, monks, is the effort of protection? With regard to that, monks, a monk [firmly takes hold
of] one or another object of concentration, such as observing a blackened corpse, a putrid
corpse, a skeleton, or a worm-eaten corpse. With that protection, he perseveres [in his
concentration]. This is what is called the effort of protection.
What, [monks], is the effort of cultivation? With regard to that, monks, a monk cultivates the
enlightenment factor of mindfulness, which is based on seclusion, based on dispassion, based
on cessation, and results in release.
He cultivates [the enlightenment factor] of the discrimination of dharmas, which is based on
seclusion, based on dispassion, based on cessation, and [results in] release.
He cultivates the enlightenment factor of energy, which is based on seclusion, based on
dispassion, based on cessation, and results in [release].
He cultivates the enlightenment factor of bliss, which is based on seclusion, based on
dispassion, based on cessation, and results in release.
He cultivates the enlightenment factor of calming, which is based on seclusion, based on
[dispassion], based on cessation, and results in release.
He cultivates the enlightenment factor of concentration, which is based on seclusion, based on
dispassion, based on cessation, and results in release.
He cultivates the enlightenment factor of equanimity, which is based on seclusion, based on
dispassion, based on cessation, and [results in] release.
This is what is called the effort of cultivation.
[What, monks, is the effort of abandonment? With regard to that, monks, a monk does not
tolerate a sensual thought that arises in his mind; he abandons it, he banishes it, he abolishes it,
he eliminates it.
He does not tolerate a malicious thought that arises in his mind; he abandons it, he banishes it,
he abolishes it, he eliminates it.
He does not tolerate a cruel thought that arises in his mind; he abandons it, he banishes it, he
abolishes it, he eliminates it.
He does not tolerate any evil and harmful dharmas that arise at any time in his mind; he
abandons them, he banishes them, he abolishes them, he eliminates them.
This is what is called the effort of abandonment.
And these are the four efforts: Restraint, abandonment, cultivation, and protection: these are the
four efforts of the Heir of the Sun, by which a diligent monk achieves an end to suffering.]
The Four Concentrations
Trans. Richard Salomon
What is the concentration accompanied by perception of repulsiveness? Here, a monk sitting at
the foot of a tree or in an empty house or in an open space examines his own body as it is placed
and as it is positioned, upward from the soles of his feet and downward from the hair on top of his
head, all enclosed by skin, [full of all sorts] of impurity: head hair, body hair, nails, teeth, tendons,
veins, outer skin, inner skin, bone, marrow, [flesh, sinews, kidneys, liver], heart, pleura, spleen,
lungs, small intestine, large intestine, anus, bladder, feces, tears, sweat, saliva, mucus, pus,
blood, [bile, phlegm, fat, grease], joint fluid, skull, and brain. It is the undisturbed one-pointedness
of mind of such a person that is meant by “the concentration accompanied by perception of
repulsiveness.”
What is the concentration accompanied by perception of death? Here, a monk sitting at the foot
of a tree or in an empty house or in an open space . . . [thinks] “I will die. | will not live long, | will
pass away, | will die, | will disappear.” It is the undisturbed one-pointedness of mind of such a
person [that is] meant by “the concentration accompanied by perception of death.”
What is the concentration accompanied by perception of revulsion toward food? “Food” here
refers to rice and gruel. The monk . . . conceives it as feces, as saliva, as vomit, as a lump of vile
secretions, as black filth. It is the undisturbed [one-pointedness of mind] of such a person that is
meant by “the concentration accompanied by perception of revulsion toward food.”
What is the concentration accompanied by perception of displeasure toward the whole world?
Here, when a monk views a village as if it were no village, a city as if it were no city, the countryside
as if it were no countryside, then he is dissatisfied with them, he ponders them, he does not enjoy
them, he takes no pleasure in them. He tames and controls his mind toward them; he makes it
[soft] and pliable. If, after he has tamed and controlled his mind toward them and has made it soft
and pliable, he sees at another time a beautiful park, a beautiful forest, a beautiful pond, a
beautiful [river], a beautiful land, or a beautiful mountain, then he is dissatisfied with them, he
ponders them, he does not enjoy them, he takes no pleasure in them. He tames and controls his
mind toward them; he makes it soft [and pliable]. After [he] has tamed and controlled his mind
[toward them] and has made it soft and pliable, then at another time, [whatever he sees,] whether
above and below, across, all around, everywhere, he is dissatisfied with it, ponders it, [does not
enjoy it, takes no pleasure in it]. It is the undisturbed one-pointedness of mind of such a person
that is meant by “the concentration accompanied by perception of displeasure toward the whole
world.”
Not Yours
Trans. Richard Salomon
The setting is Śrāvastī. [The Buddha said:] “Monks, abandon what is not yours. Abandoning it will
lead to benefit and happiness. Now, [what is it that is not] yours? Form is not yours; abandon it.
Abandoning it will lead to benefit and happiness. Sensation, perception, volitional formations, and
consciousness are not yours; abandon them. [Abandoning] them will lead to benefit and
happiness.
“Here is an example: suppose someone were to cut down the grass, wood, branches, leaves, and
foliage here in the Jeta forest, or were to take it away or burn it, or do whatever he wished with it.
What do you think? Would you think ‘That person is cutting us,’ or ‘taking us away,’ or ‘burning
us,’ or ‘doing whatever he wished with us’?”
[The monks answered,] “Of course not, [Venerable Sir].”
“And why is [that]?”
“Because this [forest], Venerable Sir, is not ourselves; nor does it belong to us.”
“In just the same way, abandon what is not yours. Abandoning it will lead to benefit and happiness.
[In just the same way], form is not yours; abandon it. Abandoning it will lead to benefit and
happiness. Sensation, perception, volitional formations, and consciousness are not yours;
abandon them. Abandoning them will lead to [benefit] and happiness.”
Thus spoke the Lord.
Living Full of Disenchantment
Trans. Richard Salomon
[The setting is Śrāvastī. The Lord said:] “This is in accordance with the Dharma, monks, that a
good faithful man who out of faith has left his home and renounced the world for the homeless life
should live full of disenchantment with regard to form. He should live [full of] disenchantment with
regard to sensation, perception, volitional formations, and consciousness.
“As he lives full of disenchantment with regard to form, he comes to completely understand form.
As he [lives full of ] disenchantment with regard to sensation, perception, volitional formations,
[and] consciousness, he comes to completely understand [sensation, perception, volitional
formations, and] consciousness.
“Fully understanding form, fully understanding sensation, perception, volitional formations, and
consciousness, he is liberated from form, he is liberated from sensation, perception, and volitional
formations, he is liberated from consciousness. He is liberated from rebirth, old age, disease, and
death, from grief, lamentation, [misery, depression, and despair]. He is liberated from suffering;
SO Say I.”
Thus spoke the Lord.
The Adze Handle
Trans. Richard Salomon
The Lord was staying in Sravasti. [He said:]
“I say, monks, that the destruction of the afflictions is for one who knows and who sees, not for
one who does not know and does not see. | say that the destruction of the afflictions is for one
who knows in what way and sees in what way? | say that the destruction of the afflictions is for
one [who knows] and sees as follows: ‘This is form, this is the arising of form, this is the [passing
away] of form. This is sensation... This is perception... This is volitional formations... This is
consciousness, this is the arising of consciousness, this is the passing away of consciousness.’ ”
Then a certain monk asked the Lord: “You say that the destruction of the afflictions is for one who
knows in this way and sees in this way. Then, in this regard, why is it that the minds of some
monks do not become liberated without clinging from the afflictions?”
[The Lord answered,] “That is because they did not cultivate [this].”
“Because they did not cultivate what?”
“Because they did not cultivate beneficial dharmas.”
“Because they did not cultivate which beneficial dharmas?”
“Because they did not cultivate the four foundations of mindfulness, the four correct efforts, the
four bases of supernatural powers, the [four] meditations, the five faculties, the five powers, the
seven factors of enlightenment, and the eightfold noble path — [because they did not cultivate]
these beneficial dharmas. Although a monk who lives without continuously devoting himself to
cultivating [these beneficial dharmas] might conceive the desire ‘O, that my mind might be
liberated without clinging from the afflictions!’ still his mind is not actually liberated without clinging
from the afflictions. Why is that? It is because he did not cultivate [this].”
“Because he did not cultivate what?”
“Because he did not cultivate beneficial dharmas.”
“Because he did not cultivate which beneficial dharmas?”
“Because he did not cultivate the [four] foundations of mindfulness, the four correct efforts, the
four bases of supernatural powers, the four meditations, the five faculties, the five powers, the
[seven] factors of enlightenment, and the eightfold noble path. It is because he did not cultivate
these beneficial dharmas.
“Here is an example: Suppose a hen had eight or ten or twelve [eggs], but the hen did not properly
sit on the eggs at the right time, did not properly warm them at the right [time], and did not properly
nurture them at the right time. [Although that hen might conceive the desire, ‘O, that my chicks
might break open their shells with the tips of their claws or their beaks and be safely hatched!’ it
would still be impossible for her chicks to break open their shells with the tips of their claws or
their beaks and be safely hatched. Why is that? It is because that hen did not properly sit on her
16
eight or ten or twelve eggs at the right time, did not properly warm them at the right time, and did
not properly nurture them at the right time.
“In just the same way, monks, although a monk who lives without continuously devoting himself
to cultivating these beneficial dharmas might conceive the desire, ‘O, that my mind might be
liberated without clinging from the afflictions!’ still his mind is not actually liberated without clinging
from the afflictions. Why is that? It is because he did not cultivate this.”
“Because he did not cultivate what?”
“Because he did not cultivate beneficial dharmas.”
“Because he did not cultivate which beneficial dharmas?”
“Because he did not cultivate the four foundations of mindfulness, the four correct efforts, the four
bases of supernatural powers, the four meditations, the five faculties, the five powers, the seven
factors of enlightenment, and the eightfold noble path. It is because he did not cultivate these
beneficial dharmas.
“Although, monks, a monk who does live continuously devoting himself to cultivating [these
beneficial dharmas] might not conceive the desire, ‘O, that my mind might be liberated from the
afflictions without a remainder!’ still his mind is actually liberated without clinging from the
afflictions. Why is that? It is because he did cultivate this.”
“Because he did cultivate what?”
“Because he did cultivate the four foundations of mindfulness, the four correct efforts, the four
bases of supernatural powers, the four meditations, the five faculties, the five powers, the seven
factors of enlightenment, and the eightfold noble path. It is because he did cultivate these
beneficial dharmas.
“Here is an example: Suppose a hen had eight or ten or twelve eggs, and the hen did properly sit
on the eggs at the right time, did properly warm them at the right time, and did properly nurture
them at the right time. Although that hen might not conceive the desire, ‘O, that my chicks might
break open their shells with the tips of their claws or their beaks and be safely hatched!’ it would
still be possible for her chicks to break open their shells with the tips of their claws or their beaks
and be safely hatched. Why is that? It is because, monks, that hen had eight or ten or twelve eggs
and she did properly sit on the eggs at the right time, did properly warm them at the right time,
and did properly nurture them at the right time.
“In just the same way, monks, a monk who lives continuously devoting himself to cultivating these
beneficial dharmas might not conceive the desire, ‘O, that my mind might be liberated without
17
clinging from the afflictions!’ still his mind is actually liberated without clinging from the afflictions.
Why is that? It is because he did cultivate this.”
“Because he did cultivate what?”
“Because he did cultivate the four foundations of mindfulness, the four correct efforts, the four
bases of supernatural powers, the four meditations, the five faculties, the five powers, the seven
factors of enlightenment, and the eightfold noble path. It is because he did cultivate these
beneficial dharmas.
“Here is an example: You can see the impressions of the fingers and thumbs of a carpenter or a
carpenter’s apprentice on the handle of his adze. But he is not aware that ‘O, this much of my
adze handle has worn away today, this much yesterday, and this much the day before yesterday.’
But when it has been worn away, then he becomes aware that it is worn.
“In the just the same way, monks, a monk who lives continuously devoting himself to cultivating
the beneficial dharmas is not aware that ‘This much of my afflictions has worn away today, this
much yesterday, and this much the day before yesterday.’ But when they have been worn away,
then he becomes aware that they are worn.
“Here is an example: After sailing in the water for six months, an ocean-going ship that is bound
together with reeds is pulled up onto dry land in the wintertime, so that its bindings are exposed
to the wind and the sun. The bindings are rained on by monsoon clouds until they are easily
loosened, and then rot away.
“In just the same way, monks, when a monk lives continuously devoting himself to cultivating the
beneficial dharmas, his spiritual bonds (samyojana) are easily loosened, and then rot away.”
The Parable of the Log
Trans. Richard Salomon
Thus have | heard: at one time the Lord was staying at Ayodhya, on the bank of the river Ganges.
At that time, a monk approached the Lord, bowed at his feet, and sat down to one side. When he
had sat down to one side, that monk said to the Lord: “May the Lord please explain the Dharma
in brief, so that upon hearing it | might be able to live alone, independent, careful, diligent, and
dedicated.”
At that time, a large log was being carried along by the current of the river Ganges. The Lord saw
that large log that was being carried along, and said to that monk: “Monk, do you see that large
log being carried along by the current of the river Ganges?”
“Yes, venerable sir.”
“Well, if that log does not get stuck on the nearer bank, if it does not get stuck on the farther bank,
if it does not sink in the middle, if it does not land on an island, if it does not get pulled out by a
human being, if it does not get pulled out by a nonhuman being, if it does not get pulled into a
whirlpool, and if it does not rot from within; then, monk, this log will gradually head toward the
ocean and end up in the ocean. Why is that? Because, monk, the current of the river Ganges
[flows toward] the ocean.”
When the Lord had said this, the monk asked him, “Venerable sir, what is the nearer bank? What
is the farther bank? What is sinking in the middle? What is landing on an island? What is getting
pulled out by a human being? What is getting pulled out by a nonhuman being? What is getting
pulled into a whirlpool? What is rotting from within?”
“The ‘nearer bank,’ monk, is a metaphor for the six internal sense-bases: the eye sense-base, the
ear sense-base, the nose sense-base, the tongue sense-base, the body sense-base, and the
mind sense-base.
“The ‘farther bank,’ monk, is a metaphor for the six external sense-bases: the form sense-base,
the sound sense-base, the smell sense-base, the taste sense-base, the tangible-sense base, and
the mind sense-base.
Sinking in the middle’ is a metaphor for pleasure and desire.
Landing on an island’ is a metaphor for egotism.
“Getting pulled out by a human being’ refers, monk, to one who shares joys and sorrows with
householders, who is happy when they are happy and unhappy when they are unhappy, and gets
involved in various people’s affairs.
“Getting pulled out by a nonhuman being’ refers, monk, to one who practices the pure life after
making a solemn resolution to attain rebirth among one or another group of gods, [thinking] ‘By
this behavior or austerity or vow or pure life, | will become a god or one of the [lesser] gods.’
Getting pulled into a whirlpool’ refers, monk, to one who renounces the training and turns back
to the lower life. The whirlpool is a metaphor for the pleasures of the five senses.
Rotting from within’ refers, monk, to one who behaves badly, has an evil nature, has impure
intentions, memories, and behavior, holds wrong views, and conceals his actions.
“In just the same way, monk, if one does not get stuck on the nearer bank, if one does not get
stuck on the farther bank, if one does not sink in the middle, if one does not land on an island, if
one does not get pulled out by a human being, if one does not get pulled out by a nonhuman
being, if one does not get pulled into a whirlpool, and if one does not rot from within, so too you,
19
monk, will gradually head toward nirvana and end up in nirvana. And why is that? Because, monk,
nirvana is a metaphor for right views.”
At that same time, Nanda, a cowherd, was standing near the Lord, leaning on his staff. As the
cowherd Nanda listened to this explication of the Dharma, his mind became liberated without
clinging from the afflictions. Then the cowherd Nanda set down his staff and approached the Lord,
bowed at his feet, and sat down to one side. Then he said to the Lord: “Venerable sir, | do not get
stuck on the nearer bank, | do not get stuck on the farther bank, | do not get pulled out by a human
being, | do not get pulled out by a nonhuman being, | do not get pulled into a whirlpool, | do not
rot from within. May | receive initiation from the Lord, and may | receive ordination?”
“Nanda, have you returned the cows to their owners?”
“Sir, yearning for their calves, the cows will go [by themselves] and will know the way to their
respective homes.”
“Nanda, even though the cows, yearning for their calves, will go [by themselves] and will know
the way to their respective homes, still, Nanda, you must go to return the cows to their owners
and then come back.”
Then the cowherd Nanda bowed at the Lord’s feet, circumambulated him, and departed from his
presence. Then, after returning the cows to their owners, he approached the Lord, bowed at his
feet, and sat down to one side. Then he said to the Lord: “Venerable sir, the cows have been
returned to their owners. Now may | receive initiation from the Lord, and may | receive ordination?”
And the cowherd Nanda did indeed receive initiation and ordination from the Lord.
Then, having been instructed in this way, the monk very quickly, by supernormal knowledge, here
in this world directly realized for himself and entered into that unsurpassed culmination of the pure
life, for the sake of which a good man properly leaves his home and goes forth to homelessness.
And there he stayed, [thinking,] “I have done what was to be done, | know of nothing beyond this,”
and quickly became one of the arhats.
Thus [spoke] the Lord. The monk and the venerable Nanda were delighted and rejoiced at what
the Lord had said.
Supplement: The Story of the Frog
At that same time, the cowherd Nanda was standing near the Lord. Having set his cows out to
pasture, he put down his staff. But he put the staff down on a frog, so that its skin was ripped off
and it was torn limb from limb. [The frog] realized, “If | move my body or make a sound, it might
20
cause the cowherd Nanda to be distracted from [the Lord’s] words.” And so, purifying his heart
toward the Lord, he died and was reborn among the four divine kings.
The Rhinoceros Sutra
Trans. Richard Salomon
1.Shunning violence toward all beings,
never harming a single one of them,
[compassionately] helping with a loving heart,
[wander alone like the rhinoceros].
2.One keeping company [nurtures affection],
and from affection suffering [arises.
Realizing the danger arising from affection,
wander alone like the rhinoceros.]
3.[In sympathizing with] friends and companions,
the mind gets fixed on them and [loses] its way.
[Perceiving this danger in familiarity,
wander alone like the rhinoceros.]
4.Concerns that one has for one’s sons and wives
are like a thick and tangled bamboo tree.
[Remaining untangled like a young bamboo,
wander alone like the rhinoceros. ]
5.Just as a deer, wandering free in the forest,
goes wherever he wishes as he grazes,
[so a wise man, treasuring his freedom,
wanders alone like the rhinoceros. ]
6.Leave behind your sons and wives and money,
all your possessions, relatives, and friends.
[Abandoning all desires whatsoever,
wander alone like the rhinoceros.]
7.Among companions you waste time in play,
and for sons you develop strong [affection.
21
Dreading separation from dear ones,
wander alone like the rhinoceros.]
8.The crowd will always make demands on you,
[wherever you live or stay or walk or wander.
Treasuring freedom, which they do not value,
wander alone like the rhinoceros.]
9.Even some renunciants are hard to please;
[so too the family men who live at home.
Have no concern about the sons of others;
wander alone like the rhinoceros. ]
10.Games, [delights, and pleasures of the senses:
see no value in them — disregard them.
Ignore the fashions, speak only the truth;
wander alone like the rhinoceros.]
11.Be resolute [to reach your final goal,
be never faint of heart, and be not lazy.
Strong and firm in your determination,
wander alone like the rhinoceros. ]
12.Do not crave tasty food [and be not fickle;
nourish yourself as you make your rounds alone.
Don’t fix your mind on this house or on that one;
wander alone like the rhinoceros.]
13.Avoid at any cost wicked companions,
who follow the wrong course, intent on evil.
[Don't get involved with men obsessed or careless;
wander alone like the rhinoceros.]
14.Seek out the Dharma that is right for you,
is praised by wise men, and brings happiness.
Do not desire [a son], much less a companion;
[wander alone like the rhinoceros.]
15.“It cannot be that one who loves companions
would reach liberation, even for a moment.”
Heeding these words of the Heir of the Sun,
wander alone like the rhinoceros.
22
16.[Seeing two bracelets,] gleaming [bright with gold],
perfectly crafted by the skillful smith,
[clanging and banging] together on one arm —
wander alone like the rhinoceros.
17.Pleasures are attractive, sweet, and charming,
but with their many forms [they confuse the mind].
Behold the danger [in all kinds of pleasures];
wander alone like the rhinoceros.
18.Forsaking sons and friends and even mother,
abandoning all desires whatsoever
[and wealth and property and also friends],
wander alone like the rhinoceros.
19.Cast off the garments of a family man,
like the ebony tree that sheds all of its leaves.
[Go forth clad in the mendicant’s saffron robe,
wander alone like the rhinoceros.]
20.Break out from all the bonds of family life,
like a bird that tears right through a heavy net.
[Like a fire that does not return to its own ashes,
wander alone like the rhinoceros.]
21.Like the lion who never startles [at a sound, ]
like the wind that cannot be caught in a net,
[like the lotus that is unstained by dirty water,
wander alone like the rhinoceros. ]
22.[And like] the lion [with his mighty fangs,
the king of beasts who wanders where he will,
frequenting lonely spots to sit and sleep —
wander alone like the rhinoceros. ]
23.Keeping your vows, be perfect in your conduct,
behaving gently, aware of traps and dangers,
[do not desire] a son, much less [companions:
wander alone like the rhinoceros.]
24.Cultivate a friend who is inspired,
learned, faithful to the Dharma, noble.
[Understanding Dharma,] dispelling doubts,
23
[wander alone like the rhinoceros.]
25.If you should find yourself a wise companion,
a well-behaved and trustworthy fellow,
together you may [overcome] all dangers.
So wander with him, satisfied and mindful.
26.But if you cannot find a wise companion,
a well-behaved and trustworthy fellow,
then, like a king [who leaves behind his kingdom,]
wander alone like the rhinoceros.
27.Truly, you may delight in all of your companions;
stay [with the ones who are like you, or] better.
But if you have none [such, guard well your behavior];
wander alone like the rhinoceros.
28.Walk in a village with your eyes cast down,
control your senses, always guard your mind.
[Uncontaminated and unburned by passion,
wander alone like the rhinoceros. ]
29.Remain in solitary meditation,
behave by the Dharma in all ways.
[Recognizing the perils of rebirth,
wander alone like the rhinoceros. ]
30.Passing beyond the errors of false views,
reaching the course, attaining to the way,
[I have attained true knowledge; none need lead me;
wander alone like the rhinoceros. ]
31.Heat and cold, hunger and thirst,
[sun and wind, insects and serpents:
when you have overcome all of these,
wander alone like the rhinoceros.]
32.Like a mighty elephant who shuns the herd,
high in the shoulder, lotus-spotted, noble,
[who dwells in the forest, wandering at his will,
wander alone like the rhinoceros.]
33.Free of greed, deception, faults, delusion,
24
free of every stain and jealousy,
[free of concern for the entire world,]
wander alone like the rhinoceros.
34.At home in the world, everywhere unimpeded,
satisfied with whatever comes your way,
overcoming [dangers], never trembling,
wander alone like the rhinoceros.
35.Abandon passion, anger, and delusion,
desire and all the bonds of ignorance.
[Feeling no alarm at deadly] danger,
wander alone like the rhinoceros.
36.Cultivate kindness, equanimity,
compassion, and joy, each at its proper time.
[Unimpeded by the entire world, ]
wander alone like the rhinoceros.
37.Abandon the five obstructions of the mind
and cast off all of the defilements.
[Overcoming] dangers of all kinds,
wander alone like the rhinoceros.
38.Gratitude is rare nowadays in this world;
devious and foolish are all of its people.
[Free yourself of all concerns] toward it —
wander alone like the rhinoceros.
39.They like you and they help you for a motive.
It’s hard to find a true friend nowadays.
Don’t fix your mind [on this house or on that one];
wander alone [like] the rhinoceros.
40.So if | were to spend my days with others,
I’d waste my time in chatter or in quarrels.
Seeing this [danger lurking in the future,]
| wander alone like the rhinoceros.
Summary Verses
1.Toward all, keeping company, friends;
25
thick bamboo, free deer;
sons [and wives, play;]
demands, to please, games.
2.Resolute, not craving tastes;
wicked [companions], right for you;
[cannot be], gleaming, pleasures;
[sons], cast off, break out.
3.Lion twice, vows, cultivate a friend;
if you should find, but if you cannot find, [truly];
walk in a village [with your eyes cast down];
solitary, the errors of false views.
4.And cold, like an elephant, free of greed;
at home in the world, desire, [kindness, equanimity];
[obstructions] of the mind, gratitude;
they like you; and, finally, with others.
From A Commentary on the Sangiti Sutra
Trans. Richard Salomon
On the Five Faculties
[Root text] The five faculties: [1] faith faculty, [2] energy faculty, [3] mindfulness faculty, [4]
concentration faculty, [5] wisdom faculty.
[Definitions] What does faculty mean? Faculty means the same thing as “control.” The faith
faculty belongs to those who have control of faith. The energy faculty belongs to those who
have control of energy. The mindfulness [faculty] belongs to those who have control of
mindfulness. The concentration faculty belongs to those who have control (of concentration).
The wisdom faculty belongs to those who have control of wisdom.
[Relationships among the five items] When one has faith, energy takes hold. When energy
takes hold, mindfulness attends one. When one is attended by mindfulness, one’s mind
becomes concentrated. When one’s mind is concentrated, one knows things as they really are.
[This is] the wisdom faculty. Mindfulness . . .
26
[Comparisons with the five faculties] One should relate to the faith faculty as toward one’s
mother. One should relate to the energy faculty as toward a servant — a comparison may be
made to an army for [all] five faculties. One should relate to the mindfulness faculty as toward a
treasurer, to the concentration faculty as toward a king, [and] to the wisdom faculty as toward a
guru.
[The faculties as nourishers of each other] [The faith faculty] (?) is said to be proper conduct.
The energy faculty is the nourisher of concentration. Mindfulness is the nourisher of wisdom.
That nourishment is the path (?).
[The faculties mapped onto the three divisions of the path]
The conduct division [is correlated] with the faith faculty, the concentration division with the
energy and concentration faculties, [and the wisdom division] with the mindfulness faculty and
the wisdom faculty.
[The faculties mapped onto the individual members of the eightfold path] [As for] the eightfold
path: Correct intention, correct speech, correct action, and correct livelinood [are correlated]
with the faith faculty, correct exertion with the energy faculty, correct mindfulness with the
mindfulness faculty, correct concentration with the concentration faculty, and correct views with
the wisdom faculty.
[The faculties mapped onto forms of realization] . . . as for the realization of the nature of the
body, [this is correlated] with the concentration faculty. As for the realization of correct views,
[this is correlated] with the wisdom faculty. As for liberation from rebirth, [this is correlated] with
all five [faculties]. . .. Energy and mindfulness are the nourishers.
On the Six Roots of Argument
The [six] roots of argument: [First, sirs, a monk who is] angry and hostile [behaves
disrespectfully and rudely toward the Teacher, behaves disrespectfully and rudely toward the
Dharma and behaves disrespectfully and rudely toward the community of monks. He does not
fulfill his training. A monk who behaves disrespectfully and rudely toward the Teacher, who
behaves disrespectfully and rudely toward the Dharma, who behaves disrespectfully and rudely
toward the community of monks, and who does not fulfill his training, he creates argument in the
community, and argument leads to the detriment of many people, to the unhappiness of many
people, to the disadvantage of many people, to the detriment and suffering of gods and
humans. If, sirs, you were to observe such a root of argument within yourselves or among
others, then you should exert yourselves to eliminate that root of argument. If, sirs, you were not
to observe such a root of argument within yourselves or among others, then you should behave
in such a way as to avoid being infected by it in the future. In this way the root of argument is
eliminated, and in this way there will be no infection by the root of argument in the future.]
27
[Moreover, sirs, a monk who is] negative and contentious [behaves disrespectfully and rudely
toward the Teacher, behaves disrespectfully and rudely toward the Dharma, and behaves
disrespectfully and rudely toward the community of monks. He does not fulfill his training, etc.]
[Moreover, sirs, a monk who is] jealous and envious [behaves disrespectfully, etc.] [Moreover,
sirs, a monk who is] devious and deceitful [behaves disrespectfully, etc.] [Moreover, sirs, a
monk who is] obstinate in his own views, clings to what is wrong, and finds it difficult to concede
[behaves disrespectfully, etc.] [Moreover, sirs, a monk who] has false views [and holds extreme
views behaves disrespectfully, etc.] These are the roots [of argument]. [The six roots of
argument and their specific antidotes] Angry and hostile: [For this root of] argument, the antidote
is physical acts of loving kindness. Negative and contentious: [For this root of] argument, [the
antidote is] verbal acts of loving kindness. Jealous and envious: [For this root] of argument, [the
antidote is] mental [acts] of loving kindness.
[These] are abhidharmic argument (?). Devious and deceitful: [For this root of] argument, [the
antidote is] proper conduct. Obstinate in his own views and . . . holds extreme views:398 [For
these roots of] argument, [the antidote is] correct views. [The six roots of argument and the
three divisions of the path as their antidotes] Angry and hostile, negative and contentious,
[jealous and envious: For these roots of] argument, [the antidote is the concentration group].
Devious and deceitful: [For this root of] argument, [the antidote is the conduct group.] Obstinate
in his own views . . . holds extreme views: [For these roots of] argument, [the antidote is] the
wisdom group. [The six roots of argument and the three enemies] Angry and hostile and
negative and contentious: [these are] on the side of hatred. Jealous [and] envious and deceitful
[and hypocritical: these are on the side of passion]. [Obstinate in his own views]... and. .
holds extreme views: here, these are on the side of delusion. [The six roots of afumar and the
two types of greed]
Because of the first four [roots of argument], there is a passionate greed for desire. Because of
the last two [roots of argument], there is a passionate greed for views. Because of these,
argument...
From a Commentary on Canonical Verses
Trans. Richard Salomon
[Trade] what ages for the ageless,
[what burns for what cools,
the supreme calm,
the ultimate rest from exertion].
Thus the sutra; now the explanation.
The ageless is the element of nirvana-without-remnant. What ages is the five aggregates of
grasping. One casts them off; [for] one should seek nirvana in agelessness. What burns refers
to the three sources [of suffering, namely desire, anger, and delusion]; one should seek to
28
extinguish them. The place where there is no burning is what is meant by the ultimate rest from
exertion, namely the two spheres of nirvana. Trade .. . for . . . the supreme calm [means] “Take
hold of the two spheres of nirvana, where suffering is cast off.”
In short: What ages is [the truth of] suffering. The ageless and what cools is [the truth of]
cessation. What burns is [the truth of] arising. Trade means “They are to be cast off by
knowledge”; this is the [truth of] the path.
Alternatively: What cools is the elimination of defilement. Trade refers to the elimination of
action. The ageless is the elimination of suffering.
Endowed with proper conduct and with vision,
[rejoicing in calming within himself,
he delights in relying on the path,
wise and strongly concentrated].
Thus the sutra; now the explanation.
With proper conduct illustrates restraint in action. With vision, knowledge arises . . . is called. Or
else, this refers to the quality of being unseverable, or to the quality of not being obstinate; or [it
means that] he does not. . . proper conduct and observances. [Calming within himself is] the
calming of suffering caused by the volitional formations. He is rejoicing in the calming of that
very suffering caused by the volitional formations.
Alternatively, calming is tranquility and rejoicing is insight; [then] he delights in relying on the
path means that he delights in developing tranquility and insight. Wise means that he has
arrived at knowledge connected with that of others by means of knowledge that is dependent on
others. Strongly concentrated means that his mind is firmly fixed.
In short: With proper conduct refers to purity of conduct. With vision refers to rightful action in
regard to views. This is the stage of vision. Rejoicing in calming within himself is the stage of
development. He delights in relying on the path is the stage of immediacy. Wise and strongly
concentrated is the stage of accomplishment.
Alternatively: With proper conduct refers to the conduct division. [With vision] refers to the
concentration division. Wise refers to the wisdom division. Strongly concentrated refers to
detachment from passion. . . .
An angry man does not know what is good for him;
[an angry man does not see the Dharma.
When anger overcomes a man,
he dwells in blind darkness. ]
29
Thus the sutra; now the explanation.
... with a corrupted mind. Impermanence means the same thing as suffering. . . . He knows
neither what is good for himself nor what is good for others. An angry man does not see the
Dharma: his own . . . keeps [him] in bondage. Blind refers to the destruction of one’s efforts.
Darkness refers to the destruction of one’s intentions. When anger overcomes a man refers to a
man who is consumed with anger.
In short: An angry man does not know what is good for him refers to failure with regard to the
wisdom division [of the path]. An angry man does not see [the Dharma] refers to failure with
regard to the concentration division. He dwells in blind darkness refers to failure with regard to
the conduct division. The three [divisions] . . .
... the three sources [of suffering, namely desire, anger, and delusion] and to failure with regard
to the three divisions.
Alternatively: An angry man does not know what is good for him refers to failure with regard to
the paths of beneficial conduct. An angry man does not see the Dharma means that he does not
perceive beneficial dharmas . . . as in the sixteen items in the numerically grouped sitras.
Alternatively: In An angry man does not know what is good for him . . . what is good for him is
nirvana. He does not see the Dharma means that he does not practice the noble path.
Another [interpretation]: He does not know what is good for him refers to failure with regard to
skill [in what is beneficial]. He does not see the Dharma refers to failure with regard to skill in the
Dharma.
30
TIBETAN TEXTS
The Tibetan Kangyur canon contains within it a section of EBT sutras. According to Analayo,
most of these are from the Mulasarvastivada tradition.
The Sutra of the Wheel of Dharma
Dharmacakrasvttra
Toh 337. Degé Kangyur, vol. 72, folios 275.a-277.a.
Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000:
Translating the Words of the Buddha
Homage to the Omniscient One!
Thus did | hear at one time. The Blessed One, the Buddha, was residing in the Deer Park at
Rsivadana by Varanasi. At that time the Blessed One spoke to the group of five monks:
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘This is suffering, a truth of noble beings,’ vision arose; knowledge, apprehension,
understanding, and realization arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘This is the origin of suffering, this is the cessation of suffering, and this is the path leading to the
cessation of suffering,’ vision arose; knowledge, apprehension, understanding, and realization
arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | should comprehend suffering, that truth of noble beings,’ vision arose;
knowledge, apprehension, understanding, and realization arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | should relinquish the origin of suffering, that truth of noble beings,’
vision arose; knowledge, apprehension, understanding, and realization arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | should actualize the cessation of suffering, that truth of noble beings,’
vision arose; knowledge, apprehension, understanding, and realization arose.
31
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | should cultivate the path leading to the cessation of suffering, that truth
of noble beings,’ vision arose; knowledge, apprehension, understanding, and realization arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | have comprehended suffering, that truth of noble beings,’ vision arose;
knowledge, apprehension, understanding, and realization arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | have relinquished the origin of suffering, that truth of noble beings,’
vision arose; knowledge, apprehension, understanding, and realization arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | have actualized the cessation of suffering, that truth of noble beings,’
vision arose; knowledge, apprehension, understanding, and realization arose.
“Monks, as | focused my mind correctly on the things that | had not hitherto heard, thinking,
‘With higher knowledge | have cultivated the path leading to the cessation of suffering, that truth
of noble beings,’ vision arose; knowledge, apprehension, understanding, and realization arose.
“Monks, until | had achieved the vision, knowledge, apprehension, understanding, and
realization of these four truths of noble beings that are turned in three phases and comprise
twelve aspects, | had not been freed from the world replete with gods, maras, Brahma,
mendicants, brahmins, humans, and gods. | had not escaped from it, severed ties with it, or
been delivered from it. Nor did | dwell extensively with a mind free from error. Monks, | did not
have the knowledge that | had fully awakened to unsurpassed and perfect buddhahood.
“Monks, once | had achieved the vision, knowledge, apprehension, understanding, and
realization of turning these four truths of noble beings in three phases with twelve aspects, | was
freed from the world replete with gods, maras, Brahma, mendicants, brahmins, humans, and
gods. | had escaped from it, severed ties with it, and been delivered from it. | dwelled
extensively with a mind free from error. Monks, | then had the knowledge that | had fully
awakened to unsurpassed and perfect buddhahood.”
When the Blessed One had given this Dharma discourse, venerable Kaundinya, along with
eighty thousand gods, achieved the Dharma vision that is free from dust and stainless with
regard to phenomena
The Blessed One now asked venerable Kaundinya, “Kaundinya, did you understand the
Dharma?”
“Blessed One,” he replied, “I understood.”
“Kaundinya, did you understand? Did you understand?”
32
“Blissful One,” he replied, “I understood. | understood.”
“Because venerable Kaundinya has understood the Dharma, venerable Kaundinya shall now be
known as Ajfiatakaundinya.”
At that point the terrestrial yaksas called out, “Venerable Kaundinya has understood the
Dharma!” And they continued, “Friends, in the Deer Park at Rsivadana by Varanasi, the Blessed
One has turned the wheel of Dharma in three phases with twelve aspects. He has turned the
wheel of Dharma in a way that no mendicant or brahmin, and no god, mara, or Brahma in the
world could ever do in accord with the Dharma. He has done so for the benefit of many beings,
for the happiness of many beings, out of love for the world, and for the welfare, benefit, and
happiness of gods and humans. Hence, the gods will flourish and the demigods will be on the
wane.”
As the voices of the terrestrial yaksas rang out—at that very moment, in that very instant, and at
that very time—the news passed to the celestial yaksas, as well as to the gods in the Heaven of
the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven
of Joy, the Heaven of Delighting in Emanations, the Heaven of Making Use of Others’
Emanations, and all the way to the Brahma realm. Thus, also the gods in the Brahma realm
announced,
“Friends, in the Deer Park at Rsivadana by Varanasi the Blessed One has turned the wheel of
Dharma in three phases with twelve aspects. He has turned the wheel of Dharma in a way that
no mendicant or brahmin, and no god, mara, or Brahma in the world could ever do in accord
with the Dharma. He has done so for the benefit of many beings, for the happiness of many
beings, out of love for the world, and for the welfare, benefit, and happiness of gods and
humans. Hence, the gods will flourish and the demigods will be on the wane.”
In the Deer Park at Rsivadana by Varanasi, the Blessed One turned the wheel of Dharma in
three phases with twelve aspects. Therefore, this Dharma teaching was named Turning the
Wheel of Dharma.
Noble Sutra on Reliance upon a Virtuous Spiritual Friend
Arya-kalyana-mitra-sevana-sitra
Toh 300 Degé Kangyur, vol 71 (mdo sde, sha), folios 304.b—305.a.
Translated by the Sakya Pandita Translation Group (International Buddhist Academy Division) under the
patronage and supervision of 84000: Translating the Words of the Buddha
Homage to all buddhas and bodhisattvas.
33
Thus did | hear at one time. The Bhagavan was dwelling in the Grove of Twin Sal-Trees in the
vicinity of the Malla town of Kusinagara, together with a retinue of Sravakas. Then, when the
Bhagavan was about to pass into parinirvana, he addressed the bhiksus, “Bhiksus, you should
train in this way. Bhiksus, you should train thinking, ‘One should live with a virtuous spiritual
friend, a virtuous companion, a virtuous support. One should not, however, live with a non-
virtuous spiritual friend, a non-virtuous companion, a non-virtuous support.’ ”
Then, the venerable Ananda spoke to the Bhagavan, “Honorable One, having come here alone
to a secluded place, | had gone into meditative retreat when the following thought arose in my
mind: ‘A virtuous spiritual friend, a virtuous companion, a virtuous support is half the holy life. A
non-virtuous spiritual friend, a non-virtuous companion, a non-virtuous support, however, is
not.’ ”
The Bhagavan replied, “Ananda, do not say that a virtuous spiritual friend, a virtuous
companion, a virtuous support is half the holy life, but that a non-virtuous spiritual friend, a non-
virtuous Companion, a non-virtuous support is not.
“Why? Ananda, the point is that a virtuous spiritual friend, a virtuous companion, a virtuous
support is the whole, the unadulterated, the complete, the pure, the totally purified holy life, but
a non-virtuous spiritual friend, a non-virtuous companion, a non-virtuous support is not.
“Why is that? Ananda, it is because, by relying on me as their spiritual friend, sentient beings
subject to birth will be completely released from being subject to birth, and sentient beings
subject to aging, sickness, death, sorrow, lamentation, suffering, distress, and agitation will be
completely released from being subject to aging, sickness, death, sorrow, lamentation,
suffering, distress, and agitation.
“Therefore, Ananda, you should understand this in the following way alone. A virtuous spiritual
friend, a virtuous companion, a virtuous support is the whole, the unadulterated, the complete,
the pure, the totally purified holy life, but a non-virtuous spiritual friend, a non-virtuous
companion, a non-virtuous support is not. Ananda, you should train thinking in this way.”
When the Bhagavan had spoken these words, the bhiksus rejoiced and highly praised what the
Blessed One had taught.
The Sutra on Impermanence
Anityatasutra
Toh 309 Degé Kangyur, vol 72 (mdo sde, sa), folios 155.a-155.b.
Translated by the Sakya Pandita Translation Group (International Buddhist Academy Division) under the
patronage and supervision of 84000: Translating the Words of the Buddha.
34
Homage to all buddhas and bodhisattvas!
Thus did | hear at one time. The Bhagavan was dwelling in Anathapindada’s park, in the Jeta
Grove in Sravasti, along with a large monastic assembly. The Bhagavan addressed the monks
as follows:
“Monks, four things are appealing, singled out, considered valuable, pleasant, and highly
appreciated by everyone. What are those four?
“Monks, good health is appealing, singled out, considered valuable, pleasant, and highly
appreciated by everyone. Good health, however, ends with sickness. Monks, sickness is neither
appealing, nor is it singled out, considered valuable, pleasant, or highly appreciated by anyone.
“Monks, youth is appealing, singled out, considered valuable, pleasant, and highly appreciated
by everyone. Youth, however, ends with the aging of the body. Monks, the aging of the body is
neither appealing, nor is it singled out, considered valuable, pleasant, or highly appreciated by
anyone.
“Monks, prosperity is appealing, singled out, considered valuable, pleasant, and highly
appreciated by everyone. Prosperity, however, ends with its decline. Monks, the decline of
prosperity is neither appealing, nor is it singled out, nor considered valuable, pleasant, or highly
appreciated by anyone.
“Monks, life is appealing, singled out, considered valuable, pleasant, and highly appreciated by
everyone. Life, however, ends in death. Monks, death is neither appealing, nor is it singled out,
considered valuable, pleasant, or highly appreciated by anyone.”
Thus spoke the Bhagavan, the Sugata, and having spoken the Teacher added these words:
“Good health is impermanent,
Youth does not last.
Prosperity is impermanent,
And life, too, does not last.
How can beings, afflicted as they are by impermanence,
Take delight in desirable things like these?”
When the Bhagavan had thus spoken, the monks rejoiced and praised his words.
35
The Sutra of Questions Regarding Death & Transmigration
Ayuspatti-yathakara-pariprcecha-sitra
Toh 308 Degé Kangyur vol. 72 (mdo sde, sa), folios 145.b-155.a.
Translated by Tom Tillemans under the patronage and supervision of 84000: Translating the Words of the
Buddha.
Homage to all buddhas and bodhisattvas.
Thus did | hear at one time. The Blessed One, seeing that time had come to train all the various
householders of the great city of Kapilavastu, went there with a retinue of five hundred to cause
them to generate faith.
At that time, a man in the prime of his life called Sakya Nandaja, who was cherished by all his
relatives and praised by all, had died. In front of his body his children, wife, relatives, and
dependents had gathered together his horses, elephants, clothes, and a variety of ornaments,
gold and silver, pearls, crystals, and other jewels, as well as a variety of delicious and sweet
food and drink. They offered them, wailing, “We give these to Nandaja!”
This made King Suddhodana wish to ask the Blessed One what benefit16 and good would
ensue if, in such a fashion, offerings, food, and honors to the deceased were presented
according to the brahmins’ formulae. He approached the Blessed One, prostrated, and asked,
“Blessed One, would you allow me to ask some questions about what it is like for sentient
beings to die?”
The Blessed One replied, “O Great King, ask whatever you wish. It will be explained to the
Great King’s satisfaction.”
The Great King Suddhodana then asked the Blessed One, “Blessed One, regarding the rebirths
of beings who pass from this world to the next, are gods reborn as gods? Likewise, are humans,
animals, hungry ghosts, and hell-beings also reborn consistently as their own kind, respectively,
as humans, animals, hungry ghosts, and hell-beings? Or is it the case, Blessed One, that when
gods pass from this life, they are reborn as humans and other kinds of beings? Likewise, are
humans, animals, hungry ghosts, and hell-beings reborn as other kinds of beings, such as gods
and so forth, as well?
“Or, Blessed One, when they pass from this life do sentient beings become utterly nonexistent,
becoming like the ashes of a fire that has died out, and not taking any rebirth at all?
“Blessed One, is it really as the worldly say it is? Do all sentient beings live on after their deaths,
befriending their kin in a beginningless lineage including fathers, grand-fathers, great-
grandfathers, and more, not taking rebirth in a future life but living just as they do in this life?
36
“Blessed One, do those who are wealthy and proud in this life go on to be wealthy and proud in
the hereafter too, and do those who are poor and humble in this life go on to be poor and
humble in the next? Or do people simply switch back and forth between the two?
“Blessed One, is it really as the worldly say it is? Those who, in this life, ride horses and
elephants, wear fine clothes and ornaments, eat food and drink, do they continue in their future
lives to ride, dress, and eat in the same way?
“Blessed One, is it really as the worldly say it is? When their parents, siblings and cousins,
children, and so forth give or dedicate small portions of food or drink to someone who has
passed from this world, is the deceased then able to eat and drink inexhaustibly for many eons?
“Blessed One, is it really as the worldly say it is? When sentient beings pass on from this world,
do they later, after death, tell their parents, siblings, children, and so forth the same things, such
as stories and so forth, that they had told them earlier before they died? And do they later
exhibit the same physical features to them as they had earlier before death? Are they seen and
heard to do this?”
After these queries, the Blessed One replied to the king Suddhodana, “O Great King, with
regard to your question as to whether gods are reborn as gods and so forth, the answer is ‘no.’
Suppose that when gods died they were reborn only as gods and not reborn as other types of
beings, and the same for humans and so forth. O Great King, initially humans come from gods,
and the three lower realms come from humans’ engagement in non-virtue. Therefore, those
gods and so forth who die are reborn in various other types of migrations.
“O Great King, suppose, moreover, that the answer to this question of yours were to be ‘yes.’
Then it would be logical that the quantities of the six types of beings would always be the same
as they are now. But notice how the three lower realms are more numerously repopulated due
to the preponderance of humans’ engagement in non-virtue! Moreover, O Great King, if the
arhats of today come from the ranks of humans, then it cannot be right that beings are
consistently reborn in their own types. What is more, it would be impossible for anyone to obtain
the fruit of being an arhat. Therefore, O Great King, through virtuous and nonvirtuous actions
beings are reborn as different types, such as those in the heavens and those in the lower
realms.
“O Great King, regarding your question as to whether gods that die are reborn as other types of
beings, such as humans and the like, the answer is ‘yes.’
“O Great King, regarding your question as to whether sentient beings die and become utterly
nonexistent, like the ashes of a fire that has died out, and as to whether rebirth is utterly
nonexistent, the answer is ‘no.’ O Great King, just as when you have a seed, a fruit will come
forth, so from the seed of this life the fruit of the next life comes about. O Great King, just as the
sun rises, slowly sets, becomes obscured, and then rises again the following morning, so too
37
one passes from this life and takes rebirth. O Great King, sentient beings would become extinct
species if they died without any subsequent rebirth. O Great King, if we take the grass and trees
outside too, those that have withered will grow again through the changing of the seasons.
Likewise, sentient beings will be reborn and die through actions and afflicted emotions, which
are like the changing of the seasons. So, O Great King, know that there are future lives.
“O Great King, you asked whether it is as the worldly say it is. You asked whether all sentient
beings after their deaths live on, befriending their kin in a beginningless lineage, including
parents, grandparents, great-grandparents, and so forth, and not taking rebirth in a future life
but living just as they did in this life. O Great King, in this life, when a parent or a child and the
like see each other, it is one embodied being seeing another, not one mind seeing another. If, in
this life, the body perishes and is gone, then in the hereafter how would one mind see another
and befriend it? Children, nephews, and nieces who are alive and have physical forms cannot
even see their deceased parents, grandparents, and great-grandparents. Then how would
disembodied deceased people see and befriend their formless parents, grandparents, and
great-grandparents?
“What is more, O Great King, in this life, when the many parents, children, and other relatives
get together, even then, it is only their respective physical forms that appear. Unable to see
even their own minds, how could children and other relatives ever see each other’s minds? How
would they see them after death? How would they, in an afterlife, first see the children, relatives,
grandparents, and great-grandparents and then befriend them?
“O Great King, let us suppose that an ancestor, one who had no one before him at any point in
beginningless time, and his presently existing descendants were to befriend each other ina
future life. Now, there are at present many different clans, castes, factions, and parties, some of
which have become enemies of each other and whose places of residence, associates of clan
and caste, language, and style of dress are neither heard of nor seen. Suppose that they too
issued from the same original ancestor. How would you delineate which children and relatives
do or do not befriend present children, relatives, grandfathers, and so forth? The offspring from
this first ancestor, up to and including the presently existing relatives and children, would be
alike in their respective affections [and antagonisms] for one another, just like the presently
existing children and relatives. If this is so, who befriends whom and who fails to befriend
whom?
“People who are now living each apprehend their own factions and parties, saying, ‘So-and-so
is our ancestor.’ And they determine the factions and parties, saying, ‘We are children of the
same father as so-and-so.’ Suppose, too, that they now each grasped as ‘our ancestors’ the
lineage of all the fathers, grandfathers, great-grandfathers, and great-great-grandfathers all the
way down to the first ancestor—that is, the lineage of all those who respectively apprehend
each other as ‘ancestors.’ And suppose, following what the worldly say, these ancestors did not
take rebirth after passing from this world, but instead befriended children and relatives in an
afterlife. Then they would have to befriend as one unified faction the presently different clans,
castes, and factions, as well as all those people that have become enemies, too.
38
“O Great King, in this life, although people appear as embodied entities, nonetheless when they
are in the dark or hidden they do not see one another. Then, given that deceased beings do not
have any bodies, how could they see and thus befriend one another? O Great King, if embodied
sentient beings who are alive now cannot even make their bodies visible to people in some
other country or in the different places that they do not see, then how could they ever make their
bodies visible after death? O Great King, you should not listen to worldly individuals who seek
fame and gain and thus deceive others with the tales they tell.
“O Great King, you asked whether those who are wealthy and proud in this life are also wealthy
and proud in the hereafter, whether the poor and humble in this life go on to be poor and
humble in the next, or whether people switch between the two. O Great King, just take sentient
beings in this life who have not yet died: some are wealthy and proud from the moment of birth,
but are then poor and humble from the age of fifty or sixty onward into their old age; others are
poor and humble from birth and throughout their youth, but then, from the age of fifty or sixty up
until their old age, they are wealthy and proud. If that is so, then it is all the more obvious that
people’s riches and poverty are impermanent when they are dead! O Great King, to use an
analogy, in this world when conditions like warmth and moisture are present, grass, trees, and
other plants grow leaves, but when it is cold and dry they wither. Similarly, one becomes
wealthy and proud due to conditions such as generosity, but poor and humble from theft and
miserliness.
“O Great King, some people are wealthy and proud from life to life because they have always
been generous. Others are poor and humble in some lives, or at the beginning or end of certain
lives, because they were partial or had regrets about giving. Some are poor and humble life
after life because they always stole or were miserly. Yet others are wealthy and proud in some
lives, or at the beginning or end of certain lives, because they regretted their theft and
miserliness. O Great King, being poor and humble does not come about through generosity.
Being wealthy and proud does not come about through miserliness. One does not simply
[arbitrarily] switch between riches and poverty from one life to the next.
“O Great King, you asked whether what the worldly say is really true. You asked whether those
who, in this life, ride horses and elephants and so forth, wear fine clothes and ornaments, and
eat food and drink, continue in future lives after their deaths to ride, dress, eat, and drink in the
same ways. O Great King, when humans die, they take rebirth in the heavens or in the lower
realms in line with how they had practiced virtuous or nonvirtuous actions. O Great King, it is not
as the worldly say it is.
“What about an apparition of a deceased individual’s style of dress? In the heavenly realm there
exists an unfathomable, unimaginable, limitless world of gandharvas. One type there is called
the gandharva who preys upon the minds of those on the verge of death. In search of the food
that gandharvas eat, they create an illusion of the body, clothes, ornaments, and style of dress
of someone who lived previously. They thus create and display illusions of the style of dress and
the speech of a deceased person. But there is more here, O Great King. Not only gandharvas,
39
but other spirits, such as yaksas, piSacas, and bhitas, also seek to trick the deceased person’s
father, sons, relatives, and so forth. Thus these demons use their worldly magical powers to
know the distinctive signs, final resting place, and the history of the deceased individual, and
then they use their demonic influence so that parents and others see and dream of that
individual.
“Furthermore, O Great King, consider the following. It is due also to the maturation of habitual
tendencies stemming from longstanding association that one sees children and relatives and
that they appear in dreams. Suppose, for example, that a person dreamed of their own
presently undeceased parents, relatives, servants, or any others who might befriend them, and
as well dreamed of their pleasures coming from various enjoyments, or their pleasures and
pains from grappling with enemies or thieves. If the parents, relatives, and servants they
dreamed of, or any others appearing in their dream, actually were to have the feelings in
question, just as that person dreamed they did, then that of which they dreamed would have
been real. But how could the parents, relatives, and servants they dreamed of, or any others
appearing in their dream, ever be thought to be real? O Great King, even among living people,
that which one person dreams is never felt by another. Then how could what is dreamed
concerning a deceased person ever be that deceased person? What is involved is the
maturation of habitual tendencies.
“O Great King, there is yet another analogy for this being a matter of habitual tendencies.
Suppose that a person left whatever castles, houses, and cities they had been in during an
earlier part of their life, and that in the later part of their life, wnen they lived elsewhere, the city
they knew previously was destroyed. This person dreams of the shape and size of their house
as they were when it was neither destroyed nor scattered about, no different from before. If the
city and the house were to have mental natures, then the mental nature of that house might
have actually appeared to them. But since their house and city are earth and stone, then why
would what that person dreamed not be a maturation of their habitual tendencies? Likewise, that
which has the distinctive signs of a now deceased person is comparable to the undestroyed
house of one’s dreams. And if the deceased individual’s mind too had already taken rebirth in
accordance with their previous actions, then could they actually appear34 to anyone? We
conclude, O Great King, that it is through the maturation of habitual tendencies that people see
and dream of distinctive signs and styles of dress of now deceased individuals. Likewise, the
appearances and occurrences in dreams of the deceased holding swords and other weapons,
wearing clothes and other ornaments, and riding their horses and elephants, and so forth are
also just appearances due to habitual tendencies. You should understand them along the lines
of the analogy of the house.
“O Great King, you asked whether it is as the worldly say it is. You asked whether those who
have passed on from this world can eat and drink inexhaustibly for many eons the small
portions of food and drink given and dedicated to them by their parents, siblings and cousins,
children, and other relatives. O Great King, anywhere, be it on the four continents, in the
chiliocosms, the dichiliocosms, the trichiliocosms, or in the limitless, unfathomable,
unimaginable world systems, have you ever seen a sentient being who consumes one small
40
portion of food and drink all the time and over many eons? Have you ever heard of such a
sentient being? O Great King, though the Cakravartin king has a wish-fulfilling gem that gives
whatever he might wish, it came to exist because of immeasurable collections of merit collected
earlier over numerous eons—t did not fall from the sky or emerge accidentally. Is it then
reasonable that this small portion of food and drink would remain unexpended until the end of
the eon?
“O Great King, suppose that some living parents, children, siblings, and cousins, who have a
mutual relationship and wish to be of benefit to one another, have not yet died and are still
physically embodied. And suppose one of them went off to another country. Although any of the
parents, children, siblings, or cousins might resolve to give and offer a lot of food and drink to
that person, none of that would appear to the person who had gone off to the other country,
even in their dreams—let alone food and drink in reality. So why even mention food and drink
dedicated to people who have died and have no body? O Great King, how would those people,
whose minds have separated from their bodies after death, use their immaterial and formless
minds to take possession of the real items of food and drink provided to them by their children,
siblings, and the like? Why would this be a problem? The answer is that eating and chewing
depend on the workings of body parts. In that case, are the workings of the parts of the body to
be found present in the mind?”
The Great King then asked, “Blessed One, if that is the case, then is it useless to offer
deceased individuals the food, drink, mounts, clothes, and ornaments that were beneficial to
them in the present world?”
The Blessed One replied, “O Great King, take the case where a deceased person is being
reborn in one of various different states of being because actions he had done are ripening. And
suppose people help that person by [dedicating to him] all sorts of virtuous actions that will
constitute a collection of merit without any non-virtue. In that case, the person will be reborn in
higher states, or attain liberation. On the other hand, when someone has already taken rebirth,
then if one aids him through [the dedication of] a virtuous action that constitutes merit, that will
aid the already reborn person to gain wealth, have good crops, more and more of the pleasures
he wishes, as well as honor and respect from all his other fellow beings. However, it is not so
that the deceased individual stays on in the ‘world of Death,’ without rebirth, and taking on food
and drink, mounts, clothing, and ornaments.
“O Great King, suppose people say that things seen by the worldly and dreamed of by parents
and others are dedicated to the deceased, and that consequently the dead person is satisfied
with the food and drink, rides the mounts, and wears the clothes and ornaments. While this
might appear to be so, there are demons and gandharvas who prey upon the minds of those on
the verge of death, and who make such apparitions manifest in that way and [make them seem
to be] saying they are unsatisfied with the food and drink, do not have the mounts, and do not
wear the clothes and ornaments.
41
“O Great King, the worldly say the following: whatever words sentient beings say and stories
they tell, and whatever physical features they exhibit to their parents, siblings, and so forth when
on the verge of death, later, after death, they will tell the same stories and so forth to their
parents, siblings, and children that they had told earlier before they died, and they will exhibit
the same physical features to them later as they had earlier before their death—such visions
and exhibitions supposedly exist. The Great King has asked whether what the worldly say is
true or not.
“O Great King, take the case of speech. Speech depends upon the vocal tract of an embodied
person. So then, if the body of the dead person is left behind in this world, how could their
incorporeal mind ever speak? Now, when we say that a dead person has a body, we mean that
they have taken rebirth, for which parents were required. So there is no ‘world of Death’ either.
“O Great King, what the worldly call characteristics and distinctive signs of the living41 are
things fabricated by a type of gandharva called the pervader. The so-called vicana sorts of
gandharvas, the talkative sorts of yaksas, and the inquisitive bar hi ni ta sorts of bhitas pervade
the minds of all the dying, just like a strong wind that instantly blows over the wide plains and
waters.42 They conjure up43 such things. And then, [F.151.a] in order to trick the worldly, these
demons tell stories in the same way the deceased people used to do earlier, and exhibit their
characteristic styles of dress.”
At that time Devadatta was present and, not believing what the Blessed One had said, he
questioned him: “Gautama, you have explained whatever distinctive signs there are, or are not,
in the afterlife that follows death. From whom did you first hear about them, Gautama? When
did you come to know about them? Who heard and knew about them along with you?”
The Blessed One replied, “Devadatta, for countless eons | practiced numerous sorts of
austerities, such as sacrificing my body; | purified all obstructions, perfectly accumulated a great
collection of merit, and thus attained omniscient wisdom. There is nothing | do not know
concerning any knowable matter before me in the past or in the limitless ten directions in the
present, or concerning all knowable matters that will occur in the future.
“Just as when the sun shines here in Jambudvipa, it does not shine over things gradually or in
stages, but shines clearly all at once, so too | know, in one instant, everything that can be
known. And thus it is said that | possess the exalted wisdom that knows all aspects.”
Devadatta did not believe in these sorts of statements either. In order to test whether the
Blessed One actually did possess omniscience, he cut samples of a vast number44 of different
sorts of wood, that is, of all the types of trees here on Jambudvipa, including sandalwood,
waved-leaf fig trees, catechu, and so forth. He burnt them and made small bags for the ashes of
each one. So as not to be mistaken about which type of wood each bag of ash came from, he
labelled each bag of ash with the appropriate name. He then went to the Blessed One and
asked, “Blessed One, if you possess omniscient wisdom, then which bag of ash belongs to
which tree?” And he showed him the small bags of ashes one by one. For each small bag, the
Blessed One explained unmistakenly which tree the ash had come from, saying, “This one is
42
sandalwood ash. This one is waved-leaf fig tree ash. This one is catechu ash,” and so forth.
Devadatta thus came to believe that the Blessed One really did have omniscient wisdom.
Thinking that the Blessed One’s pronouncements on death were all true, he praised him in the
following terms:
“The Blessed One is omniscient;
What he has said about death must be true.
Without previously seeing them or hearing of them,
He recognizes these different varieties of ashes of wood.”
He thus praised him and was left at a loss for words.
At that time the Sakya Mahanaman was present, too. Not believing what the Blessed One had
said about death, he asked, “Blessed One, did you directly perceive what you have explained
about the death of beings, or did you hear it from someone else?”
The Blessed One replied, “Mahanaman, there is nothing in the world that my buddha-eye does
not see. When a fresh gooseberry is placed in the palm of the hand, all the features of the hand
are conspicuous in it. Likewise, there is no knowable thing whatsoever in the three times that |
do not see. | do not base myself on hearsay.”
In order to test whether the Buddha was truly omniscient or not, Sakya Mahanaman then went
to the great city of Kapilavastu. From each household, he took a small bag of rice, and so that
he would not mistake whose rice was whose, he wrote down the name of every Sakya he took
them from and put these names inside the small bags. When the rice bags came to be a full
load for an elephant, he went to the Blessed One and requested of him, “Blessed One, if your
buddha-eye sees all, then please recognize, without opening them, which Sakyas’ small bags of
rice are which.” And he put down the elephant’s load of small bags in front of the Buddha.
The Blessed One held up each small bag in turn and said, “This one belongs to Sakya
Nandaka, this one belongs to Sakya Kaya, this one belongs to Sakya Desire,” and so forth,
assigning the appropriate Sakya to each bag of rice and thus unmistakenly, step by step, stating
the names till they were finished. With this, Sakya Mahanadman and the others were all
convinced that the Blessed One’s buddha-eye saw all things. They thought that the Blessed
One’s explanation about death was surely right and commended him as follows:
“With his buddha-eye, he sees all.
Unlike the worldly, he does not lie.
He unmistakenly knows the small bags of rice
Of everyone in Kapilavastu.
“The world lies about beings’ deaths
And how they appear in the beyond.
The Blessed One has spoken truly.
Praise and homage to you who sees all.”
43
They were at a loss for words after offering such praises, and thus remained silent.
The father, the Great King, then spoke. “Blessed One, there are sentient beings who have
committed non-virtues, such as the actions that bring immediate retribution, on account of which
they come to experience the unbearable ripening of such actions. Please explain what sorts of
things they should do to attain happiness.”
The Blessed One replied, “O Great King, those sentient beings who have committed
nonvirtuous actions, like those actions that bring immediate retribution, will become pure if they
sincerely believe in the ripening of the actions and confess them deeply. If, at death, they regret
the negative actions they committed earlier, pay homage, and go for refuge to all the buddhas
and bodhisattvas, their negativities will become pure; such beings will also be reborn in high
states. Do not think that there are no future lives. Nor should you think that rebirth is caused by
God, arbitrarily, or through mere caprice and the like. Have no attachment to any worldly
happiness or cyclic existence.
“O Great King, when you pass from this world to the next and take rebirth, it is not something
permanent that transmigrates in this way, nor something that is extinguished, halted, and hence
nonexistent. It is neither uncaused, nor arisen from something without a cause, nor made by an
external agent. Understand it to be produced by an aggregate of causes and conditions, that is,
actions and afflictive emotions.”
The Great King then asked, “Blessed One, if the transmigration and rebirth of sentient beings is
not the transmigration of something permanent, nor of something extinguished, nor without a
cause, nor made by an external agent, and if, moreover, the established fact of rebirth in the
world beyond is difficult to understand, are there any analogies for it?”
The Blessed One replied, “O Great King, there are eight analogies for rebirth: (1) the analogy of
students learning that which is recited by the teacher, (2) a lamp being lit from another lamp, (3)
a reflection occurring because of a mirror, (4) an impression and image coming from a stamp,
(5) fire coming from a magnifying glass, (6) a sprout arising from a seed, (7) the production of
saliva when someone says the word ‘sour,’ and (8) the sound of an echo. O Great King, in these
eight analogies, the fact that earlier things give rise to the later ones illustrates how nothing
permanent transmigrates. The fact that later things arise from earlier ones illustrates how
transmigration and rebirth do not occur without a cause and that they are not of something
extinguished and halted.
“Furthermore, O Great King, all of these analogies are things that come about when three
conditions are gathered together. When there are teachers, students, and sense faculties, we
have recitation and language learning. When there exist butter, wicks, and vessels, we have
lamps. When there are bright skies, faces, and mirrors, we have reflections. When there are
signets, lumps of clay, and human manual effort, we have impressions and images from
stamps. When there are crystals, sunlight, grass, and wood, we get fire. When there are seeds,
earth, and moisture, we get sprouts. When there is salt, a previous experience of drinking salty
44
water, and when the word ‘sour’ is pronounced, people then begin to salivate. When someone
speaks, when there is no other loud sound, and when there is a nearby mountain, then an echo
will occur. These are all analogies showing how sentient beings’ rebirths are not made by
external agents, but are produced through the causal conditions of actions and afflictive
emotions.
“Furthermore, O Great King, the teacher illustrates this life; the student illustrates future lives;
recitation illustrates how consciousness bridges the gap between lives. The earlier lamp
illustrates this present life; the later lamp illustrates future lives; though the later lamp arose from
the earlier lamp, the fact that the one existed before the other illustrates how nothing permanent
transmigrates. That the later one arose from the earlier one illustrates how things do not occur
without causes. The mirror illustrates how future lives exist because present lives exist, how
nothing real transmigrates, and how future lives definitely do exist. The stamp illustrates how
one takes rebirth in a future life in accordance with actions one has done in this life. The
magnifying glass illustrates how one exists as one type of being and is then reborn as another.
The seed illustrates how one does not cease and become nonexistent. The sour taste illustrates
how one takes rebirth due to actions one has experienced. The echoing sound illustrates how
one takes a rebirth when causes and conditions are present without other annulling conditions;
it illustrates how a [reborn individual] is not the same as or different [from that of the earlier life].
“O Great King, if | had not explained all eight analogies but had taught only some of them, then
those who maintain that rebirth is due to God, arbitrary, due to mere caprice, or without any
causes would use the Sramana Gautama’s analogy of recitation to say that consciousness will
transmigrate to the next life without losing the aggregates and consciousness of this life. To
refute those who might say this, | taught the remaining analogies.
“Some might use the analogy of the lamp to say that the aggregates in both this life and the next
exist at one and the same time. To refute them | taught the remaining analogies.
“Some others might use the mirror analogy to say that the lame are reborn lame and the fair are
reborn fair because the mirror illustrates similarity. To refute them | taught the remaining
analogies.
“Others might use the analogy of the stamp to say that gods who have died are reborn as gods
and that humans who have died are reborn as humans. To refute them | taught the remaining
analogies.
“Yet others might use the analogy of the magnifying glass to say that from virtue come the lower
realms and from non-virtue comes high status because a magnifying glass illustrates
dissimilarity. To refute them | taught the remaining analogies.
“Some might use the analogy of the seed to say that one consciousness grows to be many. To
refute them | taught the remaining analogies.
45
“Some too might use the analogy of a sour taste, because it illustrates experience, to say that
those who have a history of rebirth as gods will be reborn as gods even though they have not
done virtuous deeds, and that those who have a history of rebirth in the lower realms will be
reborn in the lower realms even though they have done no nonvirtuous deeds. To refute them |
taught the remaining analogies.
“Yet some others might use the analogy of the echoing sound to say that rebirth does not come
from causes and conditions, as they would maintain that such an analogy illustrates agency. To
refute them | taught the remaining analogies. It is for these reasons that | taught all eight
analogies.
“O Great King, it is not the case that life ceases, with no rebirth in the hereafter, and that it is
extinguished and halted. Neither is this life a permanent entity that transmigrates to the
hereafter intact. People cannot take rebirth in the hereafter without any dependence upon this
life. Nor do they have a rebirth by simply thinking that they will take such and such a rebirth.
Rebirth does not occur because people think that they rely on God and the like, and that they
will thus be reborn in the heavens. Nor do people take rebirth thinking that they will be reborn
wherever they wish, whether in the heavens or in the lower realms. And rebirth does not occur
because people think that they will in any case be reborn, even without doing anything and
irrespective of causes and conditions.
“Nor can one say that one’s aggregates perish, one dies, and that afterward there is nothing at
all. One cannot say either that after death in this world, people in the afterlife abide continuously
in the ‘world of Death,’ and thus do whatever they did in this life without taking rebirth. Nor can
one say that consciousness takes rebirth without any halt to the consciousness one has in the
present life. One cannot say that the aggregates of this life and the next exist at the same time.
Nor can one say that the lame are reborn lame, the fair are reborn fair, and so forth. One cannot
say that gods who have died are reborn as gods and that humans who have died are reborn as
humans. Nor can one say that virtue leads to the lower realms and that non-virtue leads to
higher status. Many consciousnesses do not develop from one. Beings are not reborn as gods
without having practiced virtue, nor are they reborn in the lower realms without having
committed some nonvirtuous deeds. Rebirth is not brought about through the actions of an
external agent.
“Let us suppose someone asks why these things are not the case. Here is what we would reply.
Someone might say about the analogy of a recitation that it shows that one takes rebirth in the
next life without the consciousness of this life perishing. To eliminate this misinterpretation we
put forth the analogy of the seed. Indeed, if a sprout were to be produced without the seed
being destroyed, then the positions of those who accept real selves would be right. However,
the sprout is produced upon the destruction of the seed—that is, from something that has
changed from what it was earlier on.
“Someone might say about the analogy of the lamp that it shows that the aggregates of this life
and the next exist at one and the same time, because when one lamp is lit from another they
46
both exist at the same time. It is in order to rule out this misinterpretation that we put forth the
analogy of echoing sound. An echo does not resound without a person having first spoken and
does not occur at the same time as that speech. So the aggregates do not exist at the same
time.
“About the illustration of the mirror, it might be said that lame people are born from lame people
because of the similarity the mirror illustrates. To refute such ideas we put forth the analogy of
the magnifying glass, for a magnifying glass gives rise to a fire from which it is dissimilar.
“Someone might say that the analogy of the stamp shows that dead gods are born as gods and
dead people as people. To rule this out we put forth the analogy of a recitation: what illustrates
the present life is the teacher and what illustrates the next life is the student; as they are
different, the teacher is not the student, nor the student the teacher.
“About the analogy of the magnifying glass, someone might say that it is an illustration of
dissimilarity and thus shows that virtue leads to lower states and non-virtue to higher states. To
rule this out we put forth the analogy of a lamp. A lamp does not give rise to something
dissimilar to a lamp, but rather to a lamp. Similarly, it is logical that virtue gives rise to high
status and non-virtue to lower states.
“As for the analogy of the seed, someone might say that it shows that [many different]
consciousnesses develop. To rule this out we put forth the analogy of the stamp, for the image
produced in the lump of clay is not other than that of the stamp.
“Because of the analogy of the sour taste, someone might say that those who experience a
history of birth as gods will always be born as gods, in spite of doing no virtue, and that those
who experience a history of birth in the lower realms will always be born in lower realms, though
they have done no non-virtue. To refute this we put forth the illustration of the mirror, for just as
a face appears in a mirror as it is, so too the similar results of virtue and non-virtue would match
[their respective causes] and it would thus be contradictory to make them dissimilar.
“Some might say, with regard to the analogy of echoing sound, that echoes do not come about
unless they are made by an external agent—that is, unless someone shouts. And analogously,
so it might be said, beings are not born unless made by an external agent. To rule out that
misinterpretation we put forth the illustration of the sour taste. The point is that it is those who
have previously had the experience of eating or drinking something who will later salivate when
it is described, and likewise, it is because of previously engaging in actions and afflictions that
one will later take rebirth.
“O Great King, let it be known that such are the ways sentient beings take birth, perish, and
transmigrate from this life to the next.”
All the retinue then rejoiced and praised what the Blessed One had said
47
From a Tibetan parallel to the Culavedalla-sutta
Trans. Analayo
Desire increases with pleasant feelings, aversion increases with unpleasant feelings, and
ignorance increases with neutral feelings ... [yet] not all pleasant feelings increase desire, not all
unpleasant feelings increase aversion, and not all neutral feelings increase ignorance. There
are pleasant feelings that do not increase desire, but [instead lead to] abandoning it; there are
unpleasant feelings that do not increase aversion, but [instead lead to] abandoning it; and there
are neutral feelings that do not increase ignorance, but [instead lead to] abandoning it.
Here a noble disciple, being free from sensual desire and free from bad and unwholesome
states, with [directed] comprehension and [sustained] discernment, and with joy and happiness
arisen from seclusion, dwells having fully attained the first absorption. With the stilling of
[directed] comprehension and [sustained] discernment, with complete inner confidence and
unification of the mind, free from [directed] comprehension and [sustained] discernment, with joy
and happiness arisen from concentration, [a noble disciple] dwells having fully attained the
second absorption. With the fading away of joy, dwelling equanimous with mindfulness and
comprehension, experiencing just happiness with the body, what the noble ones reckon an
equanimous and mindful dwelling in happiness, [a noble disciple] dwells having fully attained the
third absorption. Such pleasant feelings do not increase desire, but [instead lead to] abandoning
it.
Here a noble disciple generates an aspiration for supreme liberation: “When shall | dwell fully
realizing that sphere, which the noble ones dwell having fully realized?” The mental displeasure
and painful feeling [due to] that aspiration, that pursuit, and that longing do not increase
aversion, but [instead] abandon it ... Here a noble disciple, leaving behind happiness and
leaving behind pain, with the earlier disappearance of mental pleasure and displeasure, with
neither happiness nor pain, and with completely pure equanimity and mindfulness, dwells
having fully attained the fourth absorption. Such neutral feelings do not increase ignorance, but
[instead lead to] abandoning it
48
From the Abhidharmakosopayika
The Essential Companion to the ‘Treasury of the Abhidharma’
This is a commentary to the Abhidharmakosha, a very influential Abhidharma text in the
Northern tradition, by Samathadeva. It currently survives in Tibetan translation. This text
contains a wide variety of sutra passages from the Mulasarvastivada Agamas. While the
Agamic tradition used as a source in this text is closely related to that which was translated in
the Chinese Agama collections, there are also some important differences between them and
so it may be a separate transmission lineage.
The sutra translations below are all the work of Bhikkhuni Dnammadinna (Giuliana Martini) and
have been published in various papers.
Discourse on Accumulated Actions
bsags pa'i las mdo
Then the Blessed One called the monks and said: ‘Monks, the results of actions that have been
done and accumulated shall be experienced. And these shall be experienced either in this very
lifetime or after taking rebirth or on some future occasion. Monks, | say that the results of
actions that have not been done and accumulated shall not be experienced.
Furthermore, monks, there are three types of evil, unwholesome bodily actions and four [evil,
unwholesome] verbal [actions] and three [evil, unwholesome] mental [actions] that are done and
accumulated, [which] will bring forth results that will be dukha and unwholesome. Monks, what
are the three evil, unwholesome bodily actions that, when done and accumulated, will bring forth
results that will be du’kha and unwholesome?
(1) Some who take the life [of a living being] — these are those who have not abstained from
taking the life [of a living being], are bloody-handed, have no shame in destroying and totally
annihilating [living beings], are ruthless, put all their minds on [taking] the life of any living
beings, even as much as an ant.
(2) Some who have taken what has not been given — these are those who have not abstained
from taking what had not been given and who are counted among those who by going toa
village or to a monastery have stolen what is not given by others.
(3) Some who have committed sexual misconduct — these are those who have not abstained
from sexual misconduct, that is, seducing [a woman] guarded by her mother or guarded by her
father or guarded by her brother or guarded by her sister or guarded by her father-in-law or
guarded by her mother-in-law or guarded by her relatives or guarded by her family or guarded
by her clan or [a woman] who has been garlanded [in token of betrothal and is] under [threat of]
49
punishment and veiled, because she has been [already] obtained by somebody else and is
[thus] somebody else’s woman, or having sexual intercourse with her by overwhelming [her].
Monks, when these three types of evil, unwholesome bodily actions are done and accumulated,
they will bring forth results that are dukha and unwholesome. Monks, what are the four evil,
unwholesome verbal actions that, once done and accumulated, will bring forth results that are
du’kha and unwholesome?
(1) [There are] some who speak falsehood — these are those who have not abstained from
speaking falsehood, that is, those who for their own sake or for the sake of others or for the
sake of just a small share of material gain, knowingly speak falsehood, such as, be it in the
king’s palace or in the minister’s hall or having gone in the midst of an assembly or having gone
amidst an entourage, upon being questioned by the authority [like this]: “Come, man, say what
you do know! Don’t say what you don’t know! Say what you’ve seen! Don’t say what you haven’t
seen!”, without giving wise consideration to what the authority has questioned [them] about, they
answer in response: “I know!” although they do not know and “I have seen!” although they have
not seen.
(2) [There are] some who slander and are divisive — these are those who have not abstained
from slandering speech, that is, having heard [something] from that [person] they report it to this
[person], and having heard [something] from these [people] they report [it] to those [other
people] and the community becomes [thus] divided, not in accord with [the principle of] trust,
undisciplined, in conflict.
(3) [There are] some who speak harsh speech — these are those who have abandoned [types
of] speech such as a speech that is sweet to the ear, that is pleasant and that delights the heart
of others, illuminating, charming, worth hearing to, appealing to many beings, enchanting to
many beings, that greatly gladdens many beings, that touches the heart of many beings, that is
conducive to [mental] equipoise, and that brings about [the right mental conditions] for
concentration. [Those who speak harsh speech are then] those who have not abstained from
harsh speech, such as a speech that is abusive and harsh, that wrenches the heart of others,
that is not in harmony with others, that is disagreeable to many beings, that is repulsive to many
beings, that is unpleasant to many beings, that upsets the minds of many beings, that is not
conducive to [mental] equipoise, and that does not bring about [the right mental conditions] for
meditation.
(4) [There are] some who speak frivolous talk — these are those who have not abstained from
speaking frivolous talk, that is, they speak pointless words, they speak untruthful [words], they
speak [words that are] not in accordance with reality, they speak [words that are] meaningless,
they speak [words that are] not peaceful, they speak [words] that provoke agitation and are
untimely, that are not leading to discernment and that are against the Dharma, that draw
together what is not the [real] meaning.
50
Monks, when these four evil, unwholesome verbal actions are done and accumulated, this will
bring forth results that are du’kha and unwholesome. Monks, what are the three evil,
unwholesome mental actions that, once done and accumulated, will bring forth results that are
du'kha and unwholesome?
(1) [There are] some who are covetous — these are those who have not abstained from
covetousness, that is, have strong attachment to [things] that are the objects of desire,
covetousness for the material goods of another, the wealth of another and the necessities of life
of another, and [the wish:] “What if that which belongs to another would instead become mine?”
(2) [There are] some who have ill will — these are those who have not abstained from ill will, that
is, with a poisonous mind they think such kind of thought: “May it be that all of you living beings
experience failure, be defeated, encounter misfortune and loss!”
(3) [There are] some who have wrong view — these are those who have not abstained from
wrong view, that is, holding a view that is a distorted view, they propound such statements:
“There is no [efficacy in] giving, there are no [ritual] offerings and donations, there is no good
conduct, there is no bad conduct, there is no ripening of the fruits of karma of good conduct nor
of [those of] bad conduct, there is no this world, there is no other world, there is no father, there
is no mother, there are no spontaneously arisen beings, in the world there are no arhats that
have rightly gone who have by themselves gained direct knowledge of this world and of the
other world in their present lifetime and [thus] attained perfect realisation [being thereby able to
proclaim:] ‘For me birth is destroyed, the holy life has been lived, what had to be done has been
done, there is no more of this hereafter.’
Monks, when these three types of evil, unwholesome mental actions are done and
accumulated, they will bring forth results that are unhappy and dukha.
Furthermore, monks, a noble disciple abandons unwholesome bodily factors and develops
wholesome bodily factors; he abandons unwholesome verbal and mental factors and develops
wholesome verbal and mental factors:
With a mind imbued with benevolence (byams pa, Skt. maitri), free from enmity, unsurpassed,
free from ill will, vast, all-pervasive, immeasurable, well-developed, he dwells pervading one
direction, and likewise the second, likewise the third, likewise the fourth [direction], the quarters
above and below, he dwells pervading the whole world with a mind imbued with benevolence,
free from enmity, unsurpassed, free from ill will, vast, all-pervasive, immeasurable, well-
developed.
[He should then] reflect in this way: ‘Formerly, my mind was not developed, it was small,
[whereas] in this way now my mind has become immeasurable and well-developed.’ Monks, for
the mind of a well-taught noble disciple [which has been cultivated in this way] it is impossible to
be negligent, [the mind] does not fall [into negligence], it does not abide [in negligence], and
becomes beyond measurement.
51
Monks, suppose there is a small boy or a small girl who has [since birth] developed the
concentration of the mind of benevolence. Would [later he or she] change into doing actions of
body, speech and mind that are evil and unwholesome actions? Or would [he or she] similarly
display for a long time actions that are contrary to the Dharma, unbeneficial and [result in]
du’kha for others?” “It is not so, venerable sir.”
“Monks, it is well, it is well. Monks, a man or a woman, whether being a householder or one
gone forth, should develop the concentration of the mind of benevolence. Why is that, monks? A
man or woman, whether being a householder or one gone forth, once [he or she] has
abandoned this body and will be going to the other world, monks, [he or she] will enter [the next
birth] based on a mind which is determined by the mind that depends on the mental quality that
conforms to [that particular] mental state.
Monks, one says: ‘With this body of mine formerly | did evil, unwholesome actions, which have
been accumulated. With regard to all that has become accumulated, let it be experienced [now]
and not be experienced further at the time of birth.’
Monks, if at the present time one is [thus] endowed with the concentration of the mind of
benevolence, one will directly know the state of non-retrogression or the highest Dharma.
Therefore a well-taught noble disciple has abandoned evil and unwholesome bodily [actions]
and develops wholesome bodily actions, has abandoned evil and unwholesome verbal and
mental [actions] and develops wholesome verbal and mental actions.
By [developing] in sequence one after the other that which is called a ‘mind imbued with
compassion, [a mind imbued with] sympathetic joy and [a mind imbued with] equanimity’,
monks, one who having done so is endowed with the concentration of the mind of equanimity,
will directly know the state of nonretrogression or the highest Dharma.”
Up 9001 - Parallel to SA 8
The narrative introduction is SavatthtT
"Monks, bodily form — past and future — is not-self. What to say of presently arisen [bodily form]?
Monks, a learned noble disciple who contemplates in this way, will be equanimous with regard
to past bodily form, will not take delight in future bodily form, will be disenchanted with presently
arisen bodily form, and will become free from desire.
"Monks, feeling, perception, formations and consciousness, past and future, are not-self. What
to say of presently arisen feeling, perception, formations and consciousness]? Monks, a
learned noble disciple who contemplates in this way, will be equanimous with regard to past
bodily form, will not take delight in future bodily form, will be disenchanted with presently arisen
bodily form, and will become free from desire." Thus it was said.
52
Up 6005 - Parallel to SA 9
The narrative introduction is Savattht.
[At that time the Blessed One said to the monks:] "Monks, bodily form is impermanent. What is
impermanent, that is dukkha. What is dukkha, that is not-self. What is not-self should be seen
with right wisdom as ‘this is not me, this cannot be grasped as mine, this cannot be
grasped as my own self.’
"Monks, a learned noble disciple who contemplates in this way will become disenchanted with
bodily form and will likewise become disenchanted with feeling, perception, formations and
consciousness. One who has become disenchanted, will be free from desire. When he is free
from desire, he will be liberated. When he is liberated, knowledge and vision of liberation [arise,
namely that] ‘Birth for me has been exhausted. The holy life has been fulfilled. What had to be
done has been done. Existence other than the present one shall not be known [by mef".
Thus it was said.
Up 2071 - Parallel to SA 11
The narrative introduction is Savattht.
"Monks, whatever the causes and whatever the conditions for the arising of bodily form, these
are just impermanent. How could bodily form that have come into being in dependence upon
impermanent causes and conditions themselves be permanent? Whatever the causes and
whatever the conditions for the arising of feeling, perception, formations and consciousness,
these are just impermanent. How could consciousness that has come into being in dependence
upon impermanent causes and conditions be permanent?
"Monks, bodily form, feeling, perception, formations and consciousness are impermanent.
Whatever is impermanent, that is dukkha. What is impermanent, that is dukkha. What is dukkha,
that is not-self. What is not-self should be seen with right wisdom as ‘this is not me, this cannot
be grasped as mine, this cannot be grasped as my own self.’
"Monks, a learned noble disciple who contemplates in this way will become disenchanted with
regard to bodily form, and will likewise become disenchanted with regard to feeling, perception,
formations and consciousness. When he has become disenchanted, he will be free from desire.
When he is free from desire, he will be liberated. When he is liberated, knowledge and vision of
complete liberation [arise, namely that] ‘Birth for me has been exhausted. The holy life has been
fulfilled. What had to be done has been done. Existence other than the present one shall not be
known [by me].’ Thus it was said."
53
Up 9004 - Parallel to SA 11 and 12
"Consciousness arises in dependence upon whatever causes and conditions."
Up 1021 - Parallel to SA 17
The narrative introduction is Savattht.
Then a certain monk emerged from meditative seclusion and went to the place where the
Blessed One [was abiding], arrived to [that] place, paid homage with his head at the feet of the
Blessed One and sat to one side. Sitting to one side, that monk asked the Blessed One
this question: "It would be good if the Blessed One would teach me the Dharma with a brief
discourse in such a way that, having heard the Dharma in the form of a brief discourse in the
presence of the Blessed One, | shall go to abide by myself, alone and in solitude, [with an]
immeasurable [mind] and free from longing, collected in meditation. Once | have gone to abide
by myself, alone and in solitude, [with an] immeasurable [mind] and free from longing, collected
in meditation, Blessed One, please show me [how to accomplish] the aim for whose sake a
clansman's son shaves off his hair and beard and puts Dharma robes on his body, and out of
faith rightly having gone forth from the home life into homelessness, living the unsurpassed holy
life, Knows in this present lifetime by himself that what had to be realised has been realised, that
supreme knowledge [has been attained, namely that] ‘Birth for me has been exhausted. The
holy life has been fulfilled. What had to be done has been done. Existence other than the
present one shall not be known [by me]’." That monk asked [the Blessed One] this question
[and the Blessed One] replied: "It is well, monk, it is well! The monk replied with these words: "It
is well, it is well!"
[The Blessed One asked:] "Monk, are you speaking like this, [asking the Blessed One:] ‘Blessed
One, please give me an exposition of the Dharma in a brief form so that after having heard the
Dharma in a brief form in the presence of the Blessed One, | shall go to abide by myself, alone
and in solitude, [with an] immeasurable [mind] and free from longing, collected in meditation.
Once | have gone to abide by myself, alone and in solitude, [with an] immeasurable [mind] and
free from longing, collected in meditation, [I shall accomplish] the aim for whose sake a
clansman's son shaves off his hair and beard and puts Dharma robes on his body, and out of
faith rightly having gone forth from the home life into homelessness, living the unsurpassed holy
life, Knows in this present lifetime by himself that what had to be realised has been realised, that
supreme knowledge [has been attained, namely that] 'Birth for me has been exhausted, the holy
life has been fulfilled, what had to be done has been done, existence other than the present one
shall not be known [by me]"?" [The monk replied:] "Yes, just like this, venerable sir."
54
[The Blessed One said to the monk:] "Therefore, monk, listen carefully and keep [it] in mind, and
| shall explain [it]. Monk, something that is not you should be relinquished by you. If you
relinquish such a condition, for a long time there will be welfare, benefit and happiness. [Then
the monk said to the Blessed One:] "I understood, Blessed One, | understood, Well Gone One."
[Then the Blessed One] asked [the monk]: "Monk, are you able to grasp in full detail the
meaning of the teaching | have given in brief?" [The monk] replied: "Venerable sir, bodily form is
not me, if | relinquish such a thing, for a long time there will be welfare, benefit and happiness.
Feeling, perception, formations, consciousness surely are not ‘me’. On relinquishing such
things, for a long time there will be welfare, benefit and happiness. Venerable sir, in this way |
understand in full detail the meaning of the teaching given in brief by the Blessed One."
"It is well, monk, it is well! It is well, monk, that you are able to grasp in full detail the meaning of
the teaching | have given in brief. What is the reason? Monk, bodily form is not-self. You have to
abandon such a thing. When such a thing is abandoned by you, for a long time there will be
welfare, benefit and happiness. Feeling, perception, formations, consciousness are not-self.
You have to abandon such things. When such things are abandoned by you, for a long time
there will be welfare, benefit and happiness."
Then, on hearing what the Blessed One had said, that monk was greatly delighted in his mind,
and after paying homage with his head at the Buddha's feet, he left the presence of the Blessed
One.
Then after the Blessed One had instructed that monk with this teaching in a brief form, [that
monk] went to abide by himself, alone and in solitude, [with an] immeasurable [mind] and free
from longing, collected in meditation. While abiding by himself, alone and in solitude, [with an]
immeasurable [mind] and free from longing, collected in meditation, [he accomplished] the aim
for whose sake a clansman's son shaves off his hair and beard and puts Dharma robes on his
body, and out of faith rightly goes forth from the home life into homelessness, living the
unsurpassed holy life, Knowing in this present lifetime by himself that what had to be realised
has been realised, that supreme knowledge [has been attained, namely that] ‘Birth for me has
been exhausted, the holy life has been fulfilled, wnat had to be done has been done, existence
other than the present one shall not be known [by me],’ that venerable one became an arahant,
endowed with complete liberation of the mind.
Up 2078 - Parallel to SA 28
The narrative introduction is Savattht.
At that time a certain monk arising from deep meditation went to the place where the Blessed
One was abiding, arrived, paid homage with his head at the Buddha's feet and sat to one side.
Sitting to one side, he addressed the Blessed One with the following words: "Venerable sir, a
55
monk attains nirvana here and now. Just in what measure is a monk declared one who attains
nirvana here and now? Venerable sir, how is it that a monk attains nirvana here and now? Just
in what measure the Well-gone One has made the declaration that a monk is one who attains
nirvana here and now?"
[That monk] asked this question and the Blessed One replied with these words to that monk: "It
is well, monk, it is well. Monk, you ask a question like this, to what extent the declaration is
made earlier of one who is said to attain nirvana here and now. Monk, is this the question you
ask?""Yes, venerable sir."
[The Blessed One said:] "Therefore, monk, listen carefully and keep [it] in mind, and | shall
explain [it]. A monk turns away from form, is free from desire [for it], [proceeds towards]
cessation, has no clinging, and abides [having attained] complete liberation of the mind from the
influxes — such a one can be defined a monk who attains nirvana here and now. [A monk] turns
away from form, feeling, perception, consciousness, is free from desire [for them], [proceeds
towards] cessation, has no clinging, and abides [having attained] complete liberation of the mind
from the influxes—such a one can be defined a monk who attains nirvana here and now. Monk,
just in this measure a monk is declared one who attains nirvana here and now. Monk, just in this
measure the Well-gone One has made the declaration that a monk is one who attains nirvana
here and now."
Then, on hearing what the Blessed One had said, that monk was greatly delighted in his mind,
and after paying homage with his head at the Buddha's feet, he left the presence of the Blessed
One.
Up 4084 - Parallel to SA 265
The Blessed One was staying at Ayojjha, by the bank of the river Ganges.
Then the Blessed One told the monks: “Monks, just as a large floating lump of foam is carried
along by the current of the river Ganges, and a clear-sighted person sees, contemplates and
carefully analyses it. On seeing, contemplating and carefully analysing it, it appears untrue, it
appears false, deceptive, worthless. Why is that? Because there is no essence whatsoever in a
lump of foam.
“Monks, in the same way, any [bodily] form whatsoever, [be it] past, future or present, internal or
external, gross or subtle, repugnant or sublime, far or near, a monk sees, contemplates and
carefully analyses it. On seeing, contemplating and carefully analysing it, it appears untrue, it
appears false, deceptive, worthless, essenceless. It appears like a disease, a cancer, a dart, an
injury, impermanent, dukkha, empty, not-self. Why is that? Because there is no essence
whatsoever in [bodily] form.
56
“Monks, just as in the autumn water bubbles appear on the water's surface when a great rain
falls, arising one after another, disappearing one after another, and a clear-sighted person sees,
contemplates and carefully analyses them. On seeing, contemplating and carefully analysing
them, they appear untrue, they appear false, deceptive, worthless. Why is that? Because there
is no essence whatsoever in bubbles of water.
“Monks, in the same way, any feeling whatsoever, [be it] past, future or present, internal or
external, gross or subtle, repugnant or sublime, far or near, a monk sees, contemplates and
carefully analyses it. On seeing, contemplating and carefully analysing it, it appears untrue, it
appears false, deceptive, worthless, essenceless. It appears like a disease, a cancer, a dart, an
injury, impermanent, dukkha, empty, not-self. Why is that? Because there is no essence
whatsoever in the aggregate of feeling.
“Monks, just as at the end of spring when there is no rain and the sky is free from clouds, in the
middle of the day a flickering mirage [appears] in the desert, and a clear-sighted person sees,
contemplates and carefully analyses it. On seeing, contemplating and carefully analysing it, it
appears untrue, it appears false, deceptive, worthless. Why is that? Because there is no
essence whatsoever in a mirage.
“Monks, in the same way, any perception whatsoever, [be it] past, future or present, internal or
external, gross or subtle, repugnant or sublime, far or near, a monk sees, contemplates and
carefully analyses it. On seeing, contemplating and carefully analysing it, it appears untrue, it
appears false, deceptive, worthless, essenceless. It appears like a disease, a cancer, a dart, an
injury, impermanent, dukkha, empty, not-self. Why is that? Because there is no essence
whatsoever in the aggregate of perception.
“Monks, just as a clear-sighted person has entered a forest for the sake of [obtaining]
heartwood, carrying a sharp axe, and while seeking heartwood, he sees a large trunk of a
plantain tree that is straight, well-grown and smooth. He cuts it down at the root and takes off
leaf after leaf. When he realises there are no shoots there, what to say of heartwood? Such a
clear-sighted person sees, contemplates and carefully analyses it [i.e., the plantain tree]. On
seeing, contemplating and carefully analysing it, it appears untrue, it appears false, deceptive,
worthless. Why is that? Because there is no essence whatsoever in a plantain tree.
“Monks, in the same way, any formations whatsoever, [be they] past, future or present, internal
or external, gross or subtle, repugnant or sublime, far or near, a monk sees, contemplates and
carefully analyses them. On seeing, contemplating and carefully analysing them, they appear
untrue, they appear false, deceptive, worthless, essenceless. They appear like a disease, a
cancer, a dart, an injury, impermanent, dukkha, empty, not-self. Why is that? Because there is
no essence whatsoever in the aggregate of formations.
“Monks, just as a skilled illusionist or an illusionist's skilled disciple [who] stands at a big
crossroads displays the emanation of four magical illusions, namely an elephant troop, a horse
troop, a chariot troop and an infantry troop, and a clear-sighted person sees, contemplates and
57
carefully analyses them. On seeing, contemplating and carefully analysing them, they appear
untrue, they appear false, deceptive, worthless. Why is that? Because there is no essence
whatsoever in a magical illusion.
“Monks, in the same way, any consciousness whatsoever, [be it] past, future or present, internal
or external, gross or subtle, repugnant or sublime, far or near, a monk sees, contemplates and
carefully analyses it. On seeing, contemplating and carefully analysing it, it appears untrue, it
appears false, deceptive, worthless, essenceless. It appears like a disease, a cancer, a dart, an
injury, impermanent, dukkha, empty, not-self. Why is that? Because there is no essence
whatsoever in the aggregate of consciousness.”
The Blessed One spoke these words and after the Well-gone One had spoken these words, he
made this utterance by way of a further explanation:
“[Bodily] form is like a lump of foam, feeling like water bubbles, perception like a mirage,
formations like a plantain tree, consciousness like a magical illusion, as has been explained by
the Kinsman of the Sun. (1) Carefully analysing [them] in this way from all sides, appropriately
examining [them], when one has understood [them in this way], [their] arising as well as their
perishing appear like a deception, worthless. (2) To the weak in wisdom [the Blessed One]
explains these aggregates. When three things are fully abandoned, and are separated from the
body, [the body] is abandoned, as a corpse: (3) [Namely] vitality, heat and consciousness, when
they abandon this body, [the body] that remains, having been left behind, is bereft of mental
volition, like a scrap of wood. (4) In this and similar ways, it is an illusion that deceives the fool, a
dart that inflicts harm, with nothing whatsoever to be proud of. (5) For the monk who vigorously
applies himself thus to intensive examination of these aggregates, day and night, mindful and
clearly knowing, formations will be appeased, and he attains the state of complete peace.” (6)
The Blessed One spoke these words; the monks were delighted and rejoiced in what the
Buddha had said.
Up 6027 — Discourse parallel to SA 6051
“By contemplating the body as body mindfulness is established.” —
The opening is “at Sravastt.”
[The Buddha said:] “Monks, there are these four establishments of mindfulness. What are the
four? The establishment of mindfulness by contemplating the body as body ... feelings ... mind
... the establishment of mindfulness by contemplating dharmas as dharmas.”
Up 6031 — Discourse parallel to SA 6096
“Monks, what is [the arising and passing away of the establishments of mindfulness]?” —
58
[The Buddha said:] “Monks, | will explain the arising and passing away of the [four]
establishments of mindfulness. Listen carefully and bear in mind what | shall explain. Monks,
what is the arising and passing away of the four establishments of mindfulness? Monks, with the
arising of nutriment there is the arising of the body. With the cessation of nutriment, the body will
cease. One abides contemplating the body’s nature of arising. Or one abides contemplating the
body’s nature of vanishing. Or one abides contemplating the body’s nature of arising and
vanishing. And one abides independent, without clinging to anything in the world.
Monks, with the arising of contact there is the arising of feeling. With the cessation of contact,
feeling will pass away. One abides contemplating the feeling’s nature of arising. Or one abides
contemplating the feeling’s nature of vanishing. Or one abides contemplating the feeling’s
nature of arising and vanishing. And one abides independent, without clinging to anything in the
world.
Monks, with the arising of name-and-form there is the arising of the mind. With the cessation of
name-and-form the mind will pass away. One abides contemplating the mind’s nature of arising.
Or one abides contemplating the mind’s nature of vanishing. Or one abides contemplating the
mind’s nature of arising and vanishing. And one abides independent, without clinging to
anything in the world.
Monks, with the arising of attention there is the arising of dharmas. With the cessation of
attention dharmas will pass away. One abides contemplating the dharmas’ nature of arising. Or
one abides contemplating the dharmas’ nature of vanishing. Or he abides contemplating the
dharmas’ nature of arising and vanishing. And one abides independent, without clinging to
anything in the world. Monks, this is the arising and passing away of the establishments of
mindfulness.
Monks, | have expounded in detail the statement | made ‘I will explain the arising and the
passing away of the four establishments of mindfulness’.
Up 6028 — Discourse parallel to SA 61017
“One dwells contemplating the body as body internally.” —
The opening is “at Sravastt.” [The Buddha said:] “Monks, | will teach the development of the four
establishments of mindfulness. Listen carefully and bear in mind what | shall explain.
Monks, what is the development of the four establishments of mindfulness? Here a monk,
contemplating the body in regard to the internal body, diligent, clearly knowing and mindful,
abides forsaking desire and discontent in the world. The external body ... the external and
internal body ... internal feelings ... external feelings ... external and internal feelings ... the
internal mind ... the external mind ... the internal and external mind ... internal dharmas ...
external dharmas ... contemplating dharmas in regard to internal and external dharmas, diligent,
59
clearly knowing and mindful, he abides forsaking desire and discontent in the world. Monks, this
is how the cultivation of the four establishments of mindfulness is to be developed.
Monks, | have expounded in detail the statement | made that ‘I will teach the development of the
four establishments of mindfulness’.”
Up 6029 — Discourse parallel to SA 53531
“It is like this: ‘It has been said by the venerable Aniruddha.” — The venerable Aniruddha was
staying in Saketa, based in the Grove of the Three Thorns. At that time the venerable
Mahamaudgalyayana was staying in the Bharga [country], based in the Fearsome Foe Grove, a
deer park called Mount Hare Killer.
Then when the venerable Aniruddha was dwelling alone in meditative seclusion, in a solitary
place, such a thought came to [his] mind: “There is just one path for the purification of beings,
for going beyond sorrow and misfortune, for the fading away of duhkha and distress, for
attaining the dharma of the [right] method. That is, the four establishments of mindfulness.
What are the four? The establishment of mindfulness of the body ... feelings ... mind ... the
establishment of mindfulness of dharmas. They who find no delight in the four establishments of
mindfulness find no delight in the practice of the noble ones. They who find no delight in the
practice of the noble ones find no delight in the path of the noble ones. They who find no delight
in the path of the noble ones find no delight in liberation. They who find no delight in liberation, |
say remain afflicted, being not freed from birth, ageing, disease, death, sorrow, wailing, duhkha
yet to come, displeasure and despair. They who find delight in the four establishments of
mindfulness find delight in the practice of the noble ones. They who find delight in the practice of
the noble ones find delight in the path of the noble ones. They who find delight in the path of the
noble ones find delight in liberation. They who find delight in liberation, | say remain unafflicted,
being freed from birth, ageing, disease, death, sorrow, wailing, duhkha yet to come, displeasure
and despair.”
Then the venerable Mahamaudgalyayana, knowing Aniruddha’s mind with his own mind,
entered upon such an attainment of concentration (Samadhi) that, just as a strong man bends a
stretched arm or stretches out a bent arm, so the venerable Mahamaudgalyayana disappeared
from the Fearsome Foe Grove, a deer park in the Varga [country] called Mount Hare Killer.
Standing in front of the venerable Aniruddha in the Grove of the Three Thorns, he spoke like
this: “Venerable Aniruddha, as you were dwelling alone in meditative seclusion in a solitary
place, did not such a thought come to [your] mind: ‘There is just one path for the purification of
beings, for going beyond sorrow and misfortune, for the fading away of duhkha and distress, for
attaining the dharma of the [right] method ... [to be recited] in full up to ... remain unafflicted’?”
[Aniruddha said:] “Venerable Mahamaudgalyayana, it is so.”
60
[Mahamaudgalyayana said]: “Venerable Aniruddha, in which way is one to find delight, to find
much delight in the cultivation of the four establishments of mindfulness?” [Aniruddha said:]
“Venerable Mahamaudgalyayana, here a monk abides contemplating the body as body. For
such a one who abides contemplating the body as body the establishment of mindfulness is
established having the body as its object, [it is] firmly established, well established, and he
abides being appeased, disciplined, tranquil and [mentally] unified in concentration ... feelings
... mind ... for such a one who abides contemplating dharmas as dharmas the establishment of
mindfulness is established having dharmas as its object, [it is] firmly established, well
established, and he abides being appeased, disciplined, tranquil and [mentally] unified in
concentration. Noble Mahamaudgalyayana, this is the way in which one finds delight, finds
much delight in the cultivation of the four establishments of mindfulness.”
Then the venerable Mahamaudgalyayana, greatly pleased by and rejoicing in the venerable
Aniruddha’s exposition, entered upon such an attainment of concentration that, while his mind
remained composed in [such] concentration, he disappeared60 from the Grove of the Three
Thorns and manifested in the Fearsome Foe Grove, the deer park called Mount Hare Killer. He
had entered upon that attainment of concentration.
Up 1016 - Parallel to SA 61
The setting is at SavatthT. [The Buddha said to the monks:] “Monks, there are five aggregates of
clinging. What are the five? They are the bodily form aggregate of clinging, the feeling, the
perception, the formations and the consciousness aggregate of clinging.
“And what is the bodily form aggregate of clinging? Whatever bodily form there is, it is entirely
[made up of] the four great elements and that which is derived from the four great elements.
This is called the bodily form aggregate of clinging.
“The bodily form aggregate of clinging is impermanent, dukkha, and completely of a nature to
change. The relinquishment without remainder of the bodily form aggregate of clinging, its
complete extinction, its overcoming, its extinguishing, its fading away, its cessation, its
appeasement, its disappearing, and the non-taking up of any other bodily form aggregate of
“And what is the feeling aggregate of clinging? It is the six classes of feeling, namely, feeling
arisen from eye-contact, ear[-contact], nose[-contact], tongue[-contact], body[-contact] and
feeling arisen from mind-contact. This is called the feeling aggregate of clinging. In the same
way, [the relinquishment without remainder of] the feeling aggregate of clinging ... as earlier, up
to nirvana.
“What is the perception aggregate of clinging? It is the six classes of perception, namely,
perception arisen from eye-contact, ear[-contact], nose[-contact], tongue[-contact], body[-
contact] and perception arisen from mind-contact. This is called the perception aggregate of
61
clinging, the non-clinging, the non-arising — this is excellent, viz., the complete emancipation
from all clinging, the destruction of craving, dispassion, cessation, nirvana.
“What is the perception aggregate of clinging? It is the six classes of perception, namely,
perception arisen from eye-contact, ear[-contact], nose[-contact], tongue[-contact], body[-
contact] and perception arisen from mind-contact. This is called the perception aggregate of
clinging. In the same way, [the relinquishment without remainder of the perception aggregate of
clinging] ... as earlier, up to nirvana.
“What is the formations aggregate of clinging? It is the six classes of intentional volition, namely
intentional volition arisen from eye-contact, ear[-contact], nose[-contact], tongue[-contact],
body|- contact] and intentional volition arisen from mind-contact. This is called the formations
aggregate of clinging. In the same way, [the relinquishment without remainder of the formations
aggregate of clinging] ... as earlier, up to nirvana.
“What is the consciousness aggregate of clinging? It is the six classes of consciousness,
namely eye-consciousness, ear-, nose-, tongue-, body- and mind-consciousness. This is called
the consciousness aggregate of clinging. In the same way, [the relinquishment without
remainder of the consciousness aggregate of clinging] ... as earlier, up to nirvana.
“Monks, one who discriminates and develops patient acceptance with regard to all these
dharmas with limited wisdom completely transcends the state of a worldling, achieves the
condition of being assured of the right path, attains the fruit of a stream-entrant, and does not
meet the moment of passing away in the interval [between death and the following birth] without
having attained the fruit of a stream-entrant. This [person] is called a ‘faith-follower’
“Monks, one who discriminates and develops patient acceptance with regard to all these
dharmas with great wisdom achieves the condition of being assured of the right path. In the
same way as earlier up to being established in the fruit of a stream-entrant.
“Monks, one who sees all these dharmas as they really are with wisdom eradicates and fully
understand the three [lower] fetters, viz., identity view, holding rules of conduct and behaviours
as if these were paramount [in leading to liberation] and perplexity [towards the Buddha, the
Dharma and the Sangha]. This person [is] a streamentrant, has the characteristic of not failing
to [attain] the final goal of awakening, is endowed with a determined condition, one who has
attached himself to the highest. After having reappeared seven times [at most] in the condition
of a human or as a deva, he will make an end of dukkha. This person is called ‘one who has
attached himself to the highest, one with seven lives [at most remaining].
“Monks, one who sees all these dharmas as they really are with right wisdom reduces sensual
passion, aversion and delusion. Because he will make an end of dukkha after having come back
to this world only once, this [person] is called a ‘once-returner’.
62
“Monks, one who sees all these dharmas as they really are with wisdom attains perfect
knowledge and the eradication of the remaining five fetters belonging to the lower world, viz.,
identity view, sensual passion, aversion, holding rules of conduct and rituals as if these were
paramount [in leading to liberation] and perplexity [towards the Buddha, the Dharma and the
Sangha]. This [person] upon being reborn will attain nirvana there. Because of his condition of
not coming back to this world, he is called a ‘non-returner’.
“Monks, one who sees all these dharmas as they really are with wisdom attains the supreme
vision, is without clinging, and becomes liberated on attaining liberation of the mind from the
influxes — he has done what had to be done, has laid down the burden, has accomplished his
goal, has completely exhausted the fetter of existence, and has attained complete liberation with
right wisdom.”
Up 2047 — Parallel to SA 61
[The Buddha said to the monks:] “Monks, one who meditates and develops patient acceptance
with regard to this dharma with limited wisdom is called a ‘faith-follower’, achieves the condition
of being assured of the right path, completely transcends the state of a worldling, and does not
pass away in the interval [between death and the following birth] without having attained the fruit
of a streamentrant.
“Monks, one who discriminates and develops patient acceptance with regard to this dharma is
called a ‘Dharma-follower’ ... as earlier, from ‘achieves the condition of being assured of the
right path ...’ up to ‘and does not pass away in the interval [between death and the following
birth] without having attained the fruit of a streamentrant’.
Up 5006 — Parallel to SA 71
The setting is at Savatthr.
[The Buddha said to the monks:] “Monks, | shall teach [you] identity, the arising of identity, the
cessation of identity and the path leading to cessation of identity. Listen and bear in mind what |
shall expound [to you].
“What is identity? It is the five aggregates of clinging. What are the five? They are the bodily
form aggregate of clinging, the feeling, the perception, the formations and the consciousness
aggregate of clinging.
“What is the arising of identity? It is craving conjoined with delight and passion that makes for
further becoming leading to renewed existence, relishing here and there.
“What is the cessation of identity? It is when craving conjoined with delight and passion that
makes for further becoming leading to renewed existence, relishing here and there, has been
63
completely left behind, has been exhausted, has faded away, has ceased, has been appeased
and has disappeared.
“What is the path leading to the cessation of identity? It is the noble eightfold path, namely right
view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and
right concentration.
“Monks, this is called an exposition in detail of [the statement] ‘I shall teach [you] in detail this
exposition of identity, the arising of identity, the cessation of identity and the path leading to
cessation of identity’.
[This] is explained in different words, letters and terms in the ‘Discourse by Dhammadinna’.
Up 9023 — Parallel to SA 73
The setting is at SavatthT. [The Buddha said to the monks:]
“Monks, | shall teach [you] the burden, the assuming of the burden, the relinquishment of the
burden and the one who carries the burden. Listen and bear in mind what | shall expound [to
you].
“What is the burden? It is the five aggregates of clinging. What are the five? They are the bodily
form aggregate of clinging, the feeling, the perception, the formations and the consciousness
aggregate of clinging.
“What is the assuming of the burden? It is craving conjoined with delight and passion that
makes for further becoming leading to renewed existence, relishing here and there.
“What is the relinquishment of the burden? It is when craving conjoined with delight and passion
that makes for further becoming leading to renewed existence, relishing here and there, has
been completely left behind, has been exhausted, has faded away, has ceased, has been
appeased and has disappeared.
“Who carries the burden? ‘The person’, it should be answered: the venerable one whose name
is such, whose clan is such, whose diet is such, who experiences this kind of pleasure or pain,
whose life is just so long or short, whose life span is so much.
“Monks, | have expounded in detail what | meant when | stated ‘I shall teach [you] the burden,
the assuming of the burden, the relinquishment of the burden and the one who carries the
burden.’ As | announced at the outset when | stated ‘I shall teach [you] the burden, the
64
assuming of the burden, the relinquishment of the burden and the one who carries the burden’ —
| have [now] explained this in detail.”
The Blessed One spoke these words and after the Well-gone One had spoken these words, he
made this utterance by way of further explanation:
“When one has set down a very heavy burden, One should not take up any more burdens. To
carry burdens is painful, but to let them go is happiness. One should abandon all craving,
extinguish all fetters. Fully understanding what should be cultivated, one will no more revolve in
further existence.”
Up 2074 — Parallel to SA 77
The setting is at Savatthi. [The Buddha said to the monks:] “Monks, abandon sensual lust and
passion for bodily form! When you abandon sensual lust and passion for bodily form you will
also at once fully understand it as having been abandoned, just like a talipot palm cut at the root
will never appear again and by nature cannot grow again.
“Monks, you should abandon any type of sensual lust and passion for feeling, perception,
formations and consciousness. When you abandon sensual lust and passion [for feeling,
perception, formations and consciousness,] you will also at once fully understand [them] as
having been abandoned, just like a talipot palm cut at the root will never appear again and by
nature cannot grow again.”
Up 5016 — Parallel to SA 79
The setting is at Savatthr.
[The Buddha said to the monks:] “Monks, bodily form, past as well as future, is impermanent.
What need is there to say of bodily form arisen in the present? Monks, learned noble disciples
who examine in this way attain equanimity with regard to past bodily form, do not relish future
bodily form, become disenchanted with and free from desire for bodily form arisen in the present
and attain cessation.
“Monks, were there no past bodily form, it would not be the case that a learned noble disciple
could attain equanimity with regard to past bodily form. There being past bodily form, a learned
noble disciple could thereby attain equanimity with regard to past bodily form.
“Monks, were there no future bodily form, it would not be the case that learned noble disciples
could attain equanimity with regard to future bodily form. There being future bodily form, a
learned noble disciple could thereby attain equanimity with regard to future bodily form.
65
“Monks, were there no present bodily form, it would not be the case that learned noble disciples
could be disenchanted with and free from desire for present bodily form and attain cessation.
There being present bodily form, learned noble disciples could thereby be disenchanted with
and free from desire for present bodily form and attain cessation.
“Monks, in the same way, were there no [past, future, present] feeling, perception, formations
and consciousness ... as recited earlier.
“Monks, it would not be the case that learned noble disciples could attain equanimity with regard
to past ... consciousness ... as recited earlier.
Up 6016 — Discourse Parallel to SA 81
The Blessed One was staying at the Monastery of the Monkey Pond at Vesalt. At that time a
Licchavi by the name of Mahanama would [go to] see the Blessed One every day and would
make a point of paying respects [to him].
The Licchavi Mahanama reflected, ‘If | were to approach the Blessed One to see [him] and pay
respects [to him] right now in the morning hours, the Blessed One would be in meditative
seclusion without having emerged yet, and the monks as well would be in meditative seclusion
without having yet emerged. It is better for me to go to the Park of the Seven Mango Trees of
the Ajivakas.’ Then the Licchavi Mahanama went to the Park of the Seven Mango Trees of the
Ajivakas.
At that time Purana Kassapa was staying at the Park of the Seven Mango Trees of the Ajivakas,
having a community of followers, possessing a group of followers, being the teacher of a group
of followers, regarded by many as having the countenance of a holy man, attended by a large
entourage, the leader of five hundred Ajivakas.
The leader of the five hundred Ajivakas was sitting together with members of his following who
were making a loud clamour and chattering raucously, whilst discussing vulgar topics gathered
together, sitting. Purana Kassapa saw the Licchavi Mahanama approaching from afar. He
turned towards his assembly, urging them to lower [the sound of their] voice: “You there, quieten
down a little! [Over there,] you, stop talking! Here a disciple of the recluse Gotama by the name
of Licchavi Mahanama is arriving. Among those who are white clothed disciples dwelling at
home, in Vesali the Licchavi Mahanama is foremost. They seek quietude, delight in quietude,
are disciplined in quietude, commend quietude, and whenever they come to know there are
quiet assemblies, they consider those should be approached.” He spoke in this way and the
members of his following quietened down.
Then the Licchavi Mahanama approached the place where Purana Kassapa was staying. He
arrived, exchanged various types of agreeable and pleasant words with Purana Kassapa, and
sat to one side. Seated to one side, he addressed these words to Purana Kassapa: “Purana, |
have heard that Purana gives these teachings to [his] disciples: ‘Beings are defiled without a
66
cause and without a condition. Without a cause and without a condition is the defilement of
beings. Beings are purified without a cause and without a condition. Without a cause and
without a condition is the purification of beings.’
“Purana, if someone should speak these words and propound such an exposition [attributing it]
to you, Purana, would he be censurable, a speaker of falsehood? Would [such a one] be a
propounder of your teaching (dharma), Purana, one who gives an exposition of your teaching in
accordance with the dharma? If someone [like this] were to come and speak such a teaching in
accordance with the dharma in the midst of [your] assembly, would such a teaching incur
blame?” Mahanama spoke these words.
[Purana said:] “If someone were to propound such an exposition, he would be blameless, he
would not be speaking falsehood. He would be speaking the dharma, what he stated would be
in accordance with the dharma. If someone like this were to come and speak such a teaching in
accordance with the dharma, such a teaching would not incur blame. Why is that? Mahanama, |
hold this view and | declare this: ‘Beings are defiled without a cause and without a condition.
Without a cause and without a condition is the defilement of beings. Beings are purified without
a cause and without a condition. Without a cause and without a condition is the purification of
beings’.
Then the Licchavi Mahanama, showing neither resentment towards nor applauding the
exposition of Purana Kassapa, rose from his seat and left. Then the Licchavi Mahanama went to
the place where the Blessed One was staying. He arrived, paid homage with his head at the
feet of the Blessed One and sat to one side. Seated to one side, the Licchavi Mahanama
reported his conversation with Purana Kassapa to the Blessed One in full detail. When he had
done so, the Blessed One said to the Licchavi Mahanama:
“Mahanama, Purana Kassapa is one who says what has not been carefully thought out and who
gives a teaching without full discrimination, in that he maintains this out of foolishness and
delusion, that beings are defiled without a cause and without a condition, that the defilement of
beings is without a cause and without a condition, that beings are purified without a cause and
without a condition, that the purification of beings is without a cause and without a condition.
Why is that? Mahanama, there is a cause, there is a condition for the defilement of beings, there
is a cause, there is a condition whereby beings are defiled. There is a cause, there is a
condition for the purification of beings, there is a cause, there is a condition whereby beings are
purified.
“Mahanama, what is the cause, what is the condition, for the defilement of beings? What is the
cause, what is the condition whereby beings are defiled? Mahanama, if bodily form were entirely
dukkha, beings would not develop attachment to bodily form, and also there would be no
pleasure [in it], it would not be connected to pleasure. Were it not in line with a degree of
pleasure and happiness, a cause for pleasure itself would not be experienced. Mahanama, that
being the case, bodily form is not entirely dukkha, is devoid neither of pleasure nor happiness,
and is in line with some pleasure and happiness. Due to the experience of pleasure, beings
67
develop attachment to bodily form. On being attached, they become tied to it. On being
completely tied to it, they become defiled.
“Mahanama, if feeling ... perception ... formations ... consciousness were entirely dukkha,
beings would not develop attachment to consciousness, and also there would be no pleasure [in
it], it would not be connected to pleasure. Were it not in line with a degree of pleasure and
happiness as well, a cause for pleasure itself would not be experienced. Mahanama, that being
the case, consciousness is not entirely dukkha, is neither devoid of pleasure nor happiness, and
is in line with a degree of pleasure and happiness. Due to the experience of pleasure, beings
develop attachment to consciousness. On being attached, they become tied to it. On being
completely tied to it, they become defiled. Mahanama, this is the cause, this is the condition for
the defilement of beings. This is the cause, this is the condition whereby beings are defiled.
“Mahanama, there is a cause, there is a condition for the purification of beings. There is a
cause, there is a condition whereby beings are purified. What is the reason? Mahanama, if
bodily form were entirely pleasant, beings would not become disenchanted with bodily form, and
also there would be no dukkha [in it], it would not be connected to dukkha. Were it not in line
with a degree of dukkha and unhappiness, a cause for dukkha itself would not be experienced.
Mahanama, that being the case, bodily form is not entirely pleasant and is dukkha, is in line with
dukkha, and is in line with a degree of dukkha and unhappiness, and a cause for dukkha is
experienced. That being the case, beings become free from desire for bodily form. They are
liberated [from it]. On being liberated, they are purified.
“Mahanama, if ... feeling ... perception ... for mations ... consciousness were entirely pleasant,
beings would not become disenchanted with consciousness and also there would be no dukkha
[in it], it would not be connected to dukkha. Were it not in line with a degree of dukkha and
unhappiness, a cause for dukkha itself would not be experienced. Mahanama, that being the
case, consciousness is not entirely pleasant and is dukkha, is in line with dukkha, is in line with
a degree of dukkha and unhappiness, and a cause for dukkha is experienced. For that reason,
beings become free from desire for consciousness. Because of being free from desire, they are
liberated. On being liberated, they are purified. Mahanama, these are the causes, these are the
conditions for the purification of beings.”
Then the Licchavi Mahanama greatly delighted and rejoiced at what the Blessed One had said,
paid homage with his head at the feet of the Blessed One and left the Blessed One’s presence.
Up 6061 — Parallel to SA 212
The narrative introduction is Savattht.
[The Buddha said:] “Monks, in relation to the exercise of diligence, | do not say that all monks
should be diligent; and, in relation to the exercise of diligence, | do not say to all monks that they
should not be diligent.
68
Monks, of what sort of monk, in relation to the exercise of diligence, do | not say that he should
be diligent? Of a monk who is an arahant, whose influxes have been destroyed, who has done
what should be done, who has laid down the burden, who has obtained his goal, who has
completely extinguished all fetters [binding to] existence, whose mind is rightly liberated through
right wisdom, of such sort of monk | do not say that, in relation to the exercise of diligence, he
should be diligent.
Why is that? Those venerable ones, in relation to the exercise of diligence, have completed [the
task] of being diligent. Those venerable ones cannot become negligent at all. Because those
venerable ones have rightly seen the fruit of diligence with regard to the exercise of diligence, |
do not say that they should be diligent with regard to the exercise of diligence.
Of what sort of monk do | say that, in relation to the exercise of diligence, he should be diligent?
Monks, a monk who has rightly attained to the stage of a disciple in training (sekha), who then
dwells intensely aspiring for the fruit of the unsurpassed security from bondage, Nirvana, of
such sort of monk | say that, in relation to the exercise of diligence, he should be diligent.
Why is that? Such a venerable one has sharp faculties. Because he keeps to suitable lodgings,
relies on, reveres and honours virtuous friends, then before long he will gradually attain
liberation of the mind through the destruction of the influxes, will be liberated through wisdom,
will dwell having directly realised that supreme knowledge, directly knowing here and now that
‘birth is destroyed, the holy life has been fulfilled, what had to be done has been done, and there
will be no further experiencing of existence other than the present one.’
Why is that? Monks, [visual] forms to be cognised by the eye [can] lead to craving conjoined
with delight, they [can] be captivating, seductive and pleasurable. Having seen them, [such a
monk] does not delight in them, does not praise them, does not adhere to them, does not dwell
in attachment to them.
When he does not delight in them, does not praise them, does not adhere to them, does not
dwell in attachment to them, he maintains his energy without slackening, and his body becomes
fit for practice, pliable. He establishes unmuddled mindfulness, his mind becomes evenly
balanced and singly focused, and he fully develops a boundless [mind] imbued with joy, well
cultivated. In this manner, he attains the first meditative concentration (samadhi) which
accomplishes relinquishment with regard to forms to be cognised by the eye.
Monks, [sounds to be cognised by] the ear, [odours to be cognised by] the nose, [tastes to be
cognised by] the tongue, [tactile objects to be cognised by] the body and [mind-]objects
(dharmas) to be cognised by the mind [can] lead to craving conjoined with delight, they [can] be
captivating, seductive and pleasurable. Having cognised them, [a monk] does not delight in
them, does not praise them, does not adhere to them, does not dwell in attachment to them.
69
When he does not delight in them, does not praise them, does not adhere to them, does not
dwell in attachment to them, he maintains his energy without slackening, and his body becomes
fit for practice, pliable. He establishes unmuddled mindfulness, his mind becomes evenly
balanced and singly focused, and he fully develops a boundless [mind] imbued with joy, well
cultivated. In this manner, he attains the sixth meditative concentration (samadhi) which
accomplishes relinquishment with regard to [mind-Jobjects to be cognised by the mind.”
Up 5017 — Reference to SA 214
“In dependence on two [conditions], there is the arising of consciousness.”
Up 6057 — Reference to SA 214
“In dependence on two [conditions], consciousness arises.”
Up 9002 — Reference to SA 214
“In dependence on two [conditions], consciousness arises.”
Up 1018 (A) — Discourse Parallel to SA 222+223
The narrative introduction is Savattht.
[The Buddha said:] “Monks, | shall give an exposition on the Dharma called ‘All that is to be
directly known and fully understood.’ Listen carefully and bear it in mind, | shall explain it [to
you].
What is the exposition on the Dharma called ‘All that is to be directly known and fully
understood’? Monks, the eye is to be directly known and fully understood. [Visual] forms, eye-
consciousness, eye-contact, any feelings arisen in dependence on eye-contact, be they
pleasant, painful or neither-pleasant-nor-painful, are also to be directly known and fully
understood. Monks, the ear ... the nose ... the tongue ... the body ... the mind are to be directly
known and fully understood. Mind-consciousness, mind-contact, any feelings arisen in
dependence on mind-contact, be they pleasant, painful or neither-pleasant-nor-painful, are also
to be directly known and fully understood.
Monks, without directly knowing and fully understanding one thing, | do not say that one will
make an end of dukkha. This is the exposition on the Dharma called ‘All that is to be directly
known and fully understood.’
Monks, this is the exposition on the Dharma called ‘All that is to be directly known and fully
understood.’ | have explained it in detail.”
70
Up 1018 (B) — Discourse Parallel to SA 224+225
The narrative introduction is Savattht.
[The Buddha said:] “Monks, | shall give an exposition on the Dharma called ‘All that is to be
directly known and abandoned.’ Listen [carefully] and bear it in mind, | shall explain it [to you].
What is an exposition on the Dharma called ‘All that is to be directly known and abandoned’?
Monks, the eye is to be abandoned. [Visual] forms, eye-consciousness, eye-contact, any
feelings arisen in dependence on eye-contact, be they pleasant, painful or neither-pleasant-nor-
painful, are also to be directly known and abandoned. Monks, the ear ... the nose ... the tongue
... the body ... the mind are to be abandoned. Mind-consciousness, mind-contact, any feelings
arisen in dependence on mind-contact, be they pleasant, painful or neither-pleasant-nor-painful,
are also to be directly known and abandoned.
Monks, without directly knowing and abandoning each of these things, | do not say that one will
make an end of dukkha. This is the exposition on the Dharma called ‘All that is to be directly
known and abandoned.’
Monks, this is the exposition on the Dharma called ‘All that is to be directly known and
abandoned.’ | have explained it in detail.”
Up 9007 — Reference to SA 225
The Blessed One said: “All that is to be directly known and abandoned.”
Up 1035 — Discourse Parallel to SA 229
The narrative introduction is Savattht.
Then the Blessed One called upon the monks and said: “Monks, | shall now give an exposition
on things that have the nature to be with influxes and without influxes. Listen carefully and bear
it in mind, | shall explain it [to you].
What are things that have the nature to be with influxes? Monks, they are the eye and [visual]
forms and in the same way eye-consciousness, eye-contact and in the same way any feelings
arisen in dependence on eye-contact, be they pleasant, painful or neither-pleasant-nor-painful.
In the same way they are the ear ... the nose ... the tongue ... the body ... the mundane mind
up to [mind-]objects (dharmas), mind consciousness, mind-contact, any feelings arisen in
dependence on mind-contact, be they pleasant, painful or neither-pleasant-nor-painful. This is
called [being of a nature] to be with influxes.
71
What are things that have the nature to be without influxes? They are the supramundane mind,
[mind-]objects, mind-consciousness, any feelings arisen in dependence on [Supramundane]
mind-contact, be they pleasant, painful or neither-pleasant-nor-painful. These are called things
that have the nature to be without influxes.
Monks, | have given you an exposition on things that have the nature to be with influxes and
without influxes. | have explained it in detail.”
Up 4008 — Reference to SA 229
“What are things that have the nature to be with influxes?”
Up 8022 — Reference to SA 229
“What are the things that have the nature to be with the influxes?”
Up 1010 — Parallel to SA 231
“Because it breaks up, it is called ‘the world’.
The narrative introduction is Sravastt.
Then the venerable *Smrti approached the Blessed One. Having approached, he paid homage
with his head at the Buddha’s feet and sat down to one side. Being seated to one side, the
venerable *Smrti said thus to the Blessed One: “Venerable Sir, it is called ‘the world’, ‘the world’.
In what way is it called ‘the world’?”
[The Buddha said:] “It breaks up, *Smrti, it totally breaks up. It is called ‘the world’ because it
breaks up, it totally breaks up. What is breaking up, totally breaking up?
*Smrti, the eye is breaking up, totally breaking up, [visual] forms, eye-consciousness, eye-
contact, any feelings arisen in dependence on eye-contact, be they painful, pleasant, or neither-
painful-nor-pleasant, all of that is also breaking up, totally breaking up.
The ear ... the nose ... the tongue ... the body ... the mind is breaking up, totally breaking up,
and any mind-object, mind-consciousness, mind-contact, any feelings arisen in dependence on
mind-contact, be they painful, pleasant, or neither-painful-nor-pleasant, all of that is also
breaking up, totally breaking up.
72
It is breaking up, totally breaking up, and it is because of such breaking up, totally breaking up,
*Smrti, that it is called ‘the world’.”
The Blessed One spoke these words and the venerable *Smrti was delighted at and rejoiced in
what the Blessed One had said.
Up 9003 — Parallel to SA 238
“Thus, monks, it is in dependence on the eye as cause and [visual] forms as condition.”
The narrative introduction is Sravastt.
Then a certain monk approached the Blessed One. Having approached, he paid respect with
his head at the feet of the Blessed One and sat down to one side. Being seated to one side, he
said thus to the Blessed One: “Venerable sir, what is the cause, what is the condition for the
arising of eye-consciousness? Venerable sir, what is the cause, what is the condition for the
arising of ear- ... nose- ... tongue- ... body- ... mind-consciousness?”
[The Buddha said:] “Monk, eye-consciousness arises in dependence on the eye as cause and
[visual] forms as condition. Why is that?
Whatever eye-consciousness arises, all of it has arisen in dependence on the eye and [visual]
forms.
Ear-consciousness arises in dependence on the ear as cause and sounds as condition. Why is
that? Whatever ear-consciousness arises, all of it has arisen in dependence on the ear and
sounds.
Monks, nose-consciousness arises in dependence on the nose as cause and odours as
condition. Why is that? Whatever nose-consciousness arises, all of it has arisen in dependence
on the nose and odours.
Tongue-consciousness arises in dependence on the tongue as cause and flavours as condition.
Why is that? Whatever tongue-consciousness arises, all of it has arisen in dependence on the
tongue and flavours.
Body-consciousness arises in dependence on the body as a cause and tangibles as a condition.
Why is that? Whatever body-consciousness arises, all of it has arisen in dependence on the
body and tangibles.
Mind-consciousness arises in dependence on mind as cause and mind-objects as condition.
Why is that? Whatever mind-consciousness arises, all of it has arisen in dependence on the
mind and mind-objects.”
73
Up 3053 — Parallel to SA 240
“The Blessed One said thus everywhere.”
Indeed, [in a discourse] from the final uddana in [the ‘Chapter on] the Aggregates’ — [A monk
asked:] “Venerable sir, is it the case that the aggregates are the same as clinging? Or else is
clinging something different from the aggregates?”
[The Buddha said:] “Monks, the aggregates are not the same as clinging, nor is clinging
something different from the aggregates. However, the lust with delight [therein], that is called
clinging.
In the same way, from the sixth uddana in [the ‘Chapter on] the Six Sense Bases’, from eye and
[visual] forms ... up to ... mind and mind-objects; these are called [things] that are clung to.
Whatever lust with delight [therein], is called things that are clinging.”
Up 5025 — Parallel to SA 240
“Lustful desire is said to be clinging.”
The narrative introduction is Sravastt.
[The Buddha said:] “Monks, | will teach you [things] that are clung to and things that are clinging.
Listen carefully and bear it in mind, | shall explain it [to you].
What are things that are clung to? The eye and [visual] forms ... the ear and sounds ... the nose
and odours ... the tongue and flavours ... the body and tangibles ... the mind and mind-objects
— these are things that are reckoned to be clung to.
What are things that are clinging? Lustful desire [arisen] thereby — these are things that are
reckoned to be clinging.
Monks, | have explained in detail the statement | made: ‘I will teach you [things] that are clung to
and things that are clinging’.” It is explained in the same way in many other discourses.
Up 1047 — Parallel to SA 245
“[Visual] forms cognised through eye-consciousness’”, etc. The excerpt is from the ‘Discourse on
an Exposition on the Many Disadvantages of Desires’, and it is as stated in the discourses in the
‘Chapter on the Six Sense Bases’.
74
The Blessed One was staying at a town [called] Kalmasa[damya], in the Kuru [country]. Then
the Blessed One addressed the monks: “Monks, | will proclaim the Dharma, which is beautiful in
the beginning, beautiful in the middle and beautiful in the end, excellent in meaning, excellent in
letter, that illuminates the holy life that is unmixed, complete, pure and perfect. It is as [taught] in
the Exposition on the Dharma called ‘In Four Parts’. Listen carefully and bear it in mind, | shall
explain it [to you].
What is the Exposition on the Dharma called ‘In Four Parts’? Monks, there are [visual] forms
cognisable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing,
attractive. Having seen them, a monk delights in them, affirms them, adheres to them, adheres
much to them.
There are [visual] forms cognisable by the eye that are undesirable, unpleasant, disagreeable,
displeasing, sensually unalluring, unattractive, painful, sickening, startling. Having seen them, a
monk is hostile to them, becomes angry at them, has ill will towards them, disinclines to them, is
displeased with them and gives birth to anger.
Such a monk is called one who has come into the power of Mara, the Evil One, and one who is
misdirected. He is called one with whom Mara, the Evil One, can do as he wants. Not having
escaped from Mara’s bonds, he is said to have come under the power of Mara.
There are sounds ... odours ... tastes ... tangibles ... mind-objects that are cognisable by the
mind that are desirable, lovely, agreeable, pleasing, sensually enticing, attractive. Having seen
them, a monk delights in them, affirms them, adheres to them, adheres much to them.
There are mind-objects cognisable by the mind that are undesirable, unpleasant, disagreeable,
displeasing, sensually unalluring, unattractive, painful, sickening, startling. Having seen them ...
as above, up to ... [a monk] becomes angry at them, he is called one with whom Mara, the Evil
One, can do as he wants.
Monks, there are [visual] forms cognisable by the eye that are desirable, lovely, agreeable,
pleasing, sensually enticing, attractive. Having seen them, a monk does not delight in them,
does not affirm them, does not adhere to them, does not adhere much to them.
Monks, there are [visual] forms cognisable by the eye that are undesirable, unpleasant,
disagreeable, displeasing, sensually unalluring, unattractive, painful, sickening, startling. Having
seen them, [a monk] is not hostile to them, does not become angry at them, has no ill will
towards them, does not disincline to them, is not displeased with them and does not give birth to
anger.
Such a monk is called one who has not come into the power of Mara, the Evil One, one who is
not misdirected. He is called one with whom Mara, the Evil One, cannot do as he wants. Having
escaped from Mara’s bonds, he is said not to have come under the power of Mara.
75
There are sounds ... odours ... tastes ... tangibles ... mind-objects cognisable by the mind that
are desirable, lovely, agreeable, pleasing, sensu ally enticing, attractive. Having seen them, a
monk does not delight in them, does not affirm them, does not adhere to them, does not adhere
much to them.
From ... mind-objects cognisable by mind-consciousness that are undesirable, unpleasant,
displeasing ... as above ... up to ... having escaped from Māra’s bonds, he is said not to have
come under the power of Mara.
This is the Exposition on the Dharma called ‘In Four Parts’. Monks, | have explained in detail the
statement | made earlier: ‘I will proclaim the Dharma, which is beautiful in the beginning,
beautiful in the middle and beautiful in the end, excellent in meaning, excellent in letter’.
Up 2013 — Parallel to SA 252
As it has been said: “Well practiced the holy life”, etc. From the ‘Discourse to Upasena’, the fifth
in the first verse of collected uddanas (pindoddana-gatha) of the ‘Discourse on the Six Sense-
Bases’.
This was spoken in verse by the Elder Sariputra:
“Well-practiced the holy life, Well-trodden the path, Joyful will be life’s end, Like being freed from
disease. Well-practiced the holy life, Well-trodden the path, Joyful will be life’s end, Like
[discarding] a vessel [full] of poison. Well-practiced the holy life, Well-trodden the path, Like one
who escapes from a house on fire, When death approaches, one is not sorrowful. Well-
practiced the holy life, Well-trodden the path, Having with wisdom seen the world, As equal to
grass and twigs, One does not yearn for any other goal, Except for non-creating the relinking [to
birth] elsewhere.”
Up 1048 — Parallel to SA 255
“Brahmin, the eye is called the door for seeing [visual] forms.” From the first verse (uddana-
gatha) of the second collected uddanas (pindoddana-gatha), in the Section on the Six Sense
Bases:
“Effort, Other,
Endowed with, Ignorance,
Snake’s teeth,
Hear, Katyayana, Variety, Joy Faculty.”
It is like this in the discourse [spoken] by Katyayana.
76
Then, after having remained silent for a short while, the Brahmin Lohita asked Mahakatyayana:
“Katyayana, it is said ‘the door, the door’. And why is it that it is said ‘the door, the door’?”
[Mahakatyayana] said: “It is well, Brahmin, it is well. It is a good thing to ask the question on ‘the
door, the door!’ Let me explain to you the question on the door. Brahmin, the eye is a door for
seeing [visual] forms. The ear ... sounds ..., the nose ... odours ..., the tongue ... tastes ..., the
body ... tangibles ... the mind is a door for cognising mind-objects.”
[The Brahmin Lohita] said: “Katyayana, it is marvelous that you have explained about ‘the door,
the door’ in reply to the question on ‘the door, the door’.”
Up 1024 — Parallel to SA 39
... The five types of seeds are a simile for consciousness being conjoined with clinging [i.e., by
way of being conjoined with the other four aggregates of clinging] ...
Up 3012 — Parallel to SA 39
... [the discourse] on the five types of seeds. This is a simile for consciousness being conjoined
with clinging [i.e., by way of being conjoined with the other four aggregates of clinging] ...
Up 6019 — Parallel to SA 39
The narrative introduction is Savattht.
[The Buddha said:] “Monks, there are five types of seeds. What are the five? They are the root-
seeds, stem-seeds, joint-seeds, seeds falling off on their own and earth-seeds.
“Monks, if those seeds are not broken and not spoiled, not corrupted by the wind nor by the
heat, even if they have an [intact] core and have been [well] scattered, but there is [only] earth
element and no water element, then those seeds will not grow, increase and flourish.
“Monks, if those seeds are not broken and not spoiled, not corrupted by the wind nor by the
heat, even if they have an [intact] core and have been [well] scattered, but there is [only] water
element and no earth element, then those seeds10 will not grow, increase and flourish.
“Monks, if those seeds are not broken and not spoiled, not corrupted by the wind nor by the
heat, if they have an [intact] core and have been [well] scattered, and there are both the water
element and the earth element, then those seeds will grow, increase and flourish.
77
“Monks, | made up this example in order to illustrate a certain meaning. The meaning [of the
example] should be understood in this way. Monks, the ‘five seeds’ are a simile for
consciousness being conjoined with clinging; the ‘earth element’ is a simile for the four
establishments of consciousness; the ‘water element’ is a simile for delight and lustful desire [for
the four aggregates of clinging as a basis for the establishment of consciousness].
“Monks, there are four bases for consciousness conjoined with clinging. What are the four?
Monks, in dependence on bodily form, consciousness is established. Relying on bodily form,
established in bodily form, fully established in bodily form, it adheres [to it], and will grow,
increase and flourish. Monks consciousness engages with feeling ... engages with perception
... engages with volitional formations and in dependence on them is established. Relying on
volitional formations, established in volitional formations, fully established in volitional
formations, it adheres [to them], and will grow, increase and flourish. Monks, it is herein that
consciousness comes, that it goes, that it stands, that it departs, that it grows, that it increases,
that it flourishes.
“Monks, suppose someone said consciousness were to come, to go, to stand, to depart, to
grow, to increase and to flourish separate from bodily form, separate from feeling ... perception
... volitional formations. His saying that would be just sheer words. Upon being asked [about
their meaning], he would not know the answer and become confused how to reply. This is
because that is not his sphere of experience.
“Why is that? Monks, [one] has become free from lustful desire for the bodily form element. For
one who who has become free from lustful desire, the bondage to existence [that arises] in the
mind by engaging with bodily form is abandoned. For one in whom the bondage to existence
[that arises] in the mind by engaging with bodily form is abandoned, the basis is cut off, the
ground for the establishment of consciousness will not grow, increase and flourish. Monks, [one]
has become free from lustful desire for the feeling element ... the perception element ... the
volitional formations element. For one who has become free from lustful desire for the volitional
formations element, the bondage to existence [that arises] in the mind by engaging with
volitional formations is abandoned. When the bondage to existence [that arises] in the mind by
engaging with volitional formations is abandoned, the basis is cut off, the ground for the
establishment of consciousness will not grow, increase and flourish.
“The ground for the establishment of consciousness does not increase. When there is no further
increasing, there is no further compounding of volitional formations and, therefore, one is
steadied. Because one is thus steadied, one is content. Being content, one is released. Being
released, one does not grasp at anything in the entire world. One who does not appropriate
[anything] is not obsessed. One who is entirely unobsessed personally realises nirvana,
[knowing] ‘birth for me has been exhausted, the pure life has been fulfilled, wnat had to be done
has been done, no existence other than the present one will be experienced.’
“| do not say there is a discerning of the consciousness of such a one having gone to the
eastern direction, to the southern direction, to the western direction, or to the northern direction,
78
above or below, or to the intermediate directions. Instead, | say, he directly sees the Dharma
and [attains] nirvana, is peaceful, has become cool, and has fulfilled the pure life.”
Up 6038 — Parallel to SA 42
The narrative setting is Sāvatthī.
[The Buddha said to the monks:] “Monks, a monk who is skilled in seven cases and
contemplates the meaning in three ways quickly attains the destruction of the influxes in this
Dharma and Discipline.
“Monks, how is a monk skilled in seven cases? Monks, here a monk [is skilled in seven cases
because] he knows bodily form as it really is, he Knows the arising of bodily form, the cessation
of bodily form and the path to the cessation of bodily form as it really is, he knows the
gratification in bodily form, the danger in bodily form and the escape from bodily form as it really
is.
“He knows feeling ... perception ... volitional formations ... consciousness as it really is, knows
the arising of consciousness, the cessation of consciousness and the path to the cessation of
consciousness as it really is, he knows the gratification in consciousness, the danger in
consciousness and the escape from consciousness as it really is.
“How does one know bodily form as it really is? Whatever bodily form there is, it is entirely
[made up] of the four great elements and that which is derived from the four great elements —
this is bodily form. In this way one knows bodily form as it really is.
“How does one know the arising of bodily form as it really is? With the arising of delight, there is
the arising of bodily form — in this way one knows the arising of bodily form as it really is. “How
does one know the cessation of bodily form as it really is? With the ceasing of delight, bodily
form ceases — this is the cessation of bodily form. In this way one knows the cessation of bodily
form as it really is.
“How does one know the path to the cessation of bodily form as it really is? There is the noble
eightfold path, namely, right view, right thought, right speech, right action, right livelihood, right
effort, right mindfulness and right concentration — this is the path to the cessation of bodily form.
In this way one knows the path to the cessation of bodily form as it really is.
“How does one know the gratification in bodily form as it really is? The delight and joy that arise
in dependence on bodily form — in this way one knows the gratification in bodily form as it really
is.
79
“How does one know the danger in bodily form as it really is? Whatever bodily form there is, it is
impermanent, dukkha and of a nature to change — this is the danger in bodily form. In this way
one knows the danger in bodily form as it really is.
“How does one know the escape from bodily form as it really is? When one abandons lustful
desire for bodily form and completely overcomes lustful desire for bodily form — this is the
escape from bodily form. In this way one knows the escape from bodily form as it really is.
“How does one know feeling as it really is? Whatever feeling there are from the six classes of
feeling, namely, feeling arisen from eyecontact ... ear-[contact] ... nose-[contact] ... tongue-
[contact] ... body-[contact] ... and feeling arisen from mind-contact — this is feeling. In this way
one knows feeling as it really is.
“How does one know the arising of feeling as it really is? With the arising of contact, feeling
arises — this is the arising of feeling. In this way one knows the arising of feeling as it really is.
“How does one know the cessation of feeling as it really is? With the ceasing of contact, feeling
ceases — this is the cessation of feeling. In this way one knows the cessation of feeling as it
really is.
“How does one know the path to the cessation of feeling as it really is? There is the noble
eightfold path, as earlier, up to right concentration — this is the path to the cessation of feeling. In
this way one knows the path to the cessation of feeling as it really is.
“How does one know the gratification in feeling as it really is? The delight and joy that arise in
dependence on feeling — this is the gratification in feeling. In this way one knows the gratification
in feeling as it really is.
“How does one know the danger in feeling as it really is? Whatever feeling there is, it is
impermanent, dukkha and of a nature to change — this is the danger in feeling. In this way one
knows the danger in feeling as it really is.
“How does one know the escape from feeling as it really is? When one abandons lustful desire
for feeling and completely overcomes lustful desire for feeling — this is the escape from feeling.
In this way one knows the escape from feeling as it really is.
“How does one know perception as it really is? There are six classes of perception, namely,
perception arisen from eye-contact ... ear- [contact] ... nose-[contact] ... tongue-[contact] ...
body-[contact] ... and perception arisen from mind-contact — this is perception. In this way one
knows perception as it really is.
“How does one know the arising of perception as it really is? With the arising of contact,
perception arises — this is the arising of perception. In this way one knows perception as it really
is.
80
“How does one know the cessation of perception as it really is? With the ceasing of contact,
perception ceases — this is the cessation of perception. In this way one knows the cessation of
perception as it really is.
“How does one know the path to the cessation of perception as it really is? There is the noble
eightfold path, as earlier, up to right concentration — this is the path to the cessation of
perception. In this way one knows the path to the cessation of perception as it really is.
“How does one know the gratification in perception as it really is? The delight and joy that arise
in dependence on perception — this is the gratification in perception. In this way one knows the
gratification in perception as it really is.
“How does one know the danger in perception as it really is? Whatever perception there is, it is
impermanent, dukkha and of a nature to change — this is the danger in perception. In this way
one knows the danger in perception as it really is.
“How does one know the escape from perception as it really is? When one abandons lustful
desire for perception and completely overcomes lustful desire for perception — this is the escape
from perception. In this way one knows the escape from perception as it really is.
“How does one know volitional formations as they really are? There are six classes of
intentional volitions: intentional volitions arisen from eye-contact ... ear-[contact] ... nose-
[contact] ... tongue-[contact] ... body-[contact] ... and intentional volitions arisen from mind
contact — these are volitional formations. In this way one knows volitional formations as they
really are.
“How does one know the arising of volitional formations as it really is? With the arising of
contact, volitional formations arise — this is the arising of volitional formations. In this way one
knows the arising of volitional formations as it really is.
“How does one know the cessation of volitional formations as it really is? With the ceasing of
contact, volitional formations cease — this is the cessation of volitional formations. In this way
one knows the cessation of volitional formations as it really is.
“How does one know the path to the cessation of volitional formations as it really is? There is
the noble eightfold path, as earlier, from right view up to right concentration — this is the path to
the cessation of volitional formations. In this way one knows the path to the cessation of
volitional formations as it really is.
“How does one know the gratification in volitional formations as it really is? Whatever delight
and joy arises in dependence on volitional formations — this is the gratification in volitional
formations. In this way one knows the gratification in volitional formations as it really is.
81
“How does one know the danger in volitional formations as it really is? Whatever volitional
formations there are, they are impermanent, dukkha and of a nature to change — this is the
danger in volitional formations. In this way one knows the danger in volitional formations as it
really is.
“How does one know the escape from volitional formations as it really is? One abandons lustful
desire for volitional formations and completely overcomes lustful desire for volitional formations
— this is the escape from volitional formations. In this way one knows the escape from volitional
formations as it really is.
“How does one know consciousness as it really is? There are six classes of consciousness,
[namely,] the class of eye-consciousness, ear-[consciousness] ... nose-[consciousness] ...
tongue-[consciousness] ... body-[consciousness] ... and mind-consciousness -— this is
consciousness. In this way one knows consciousness as it really is.
“How does one know the arising of consciousness as it really is? With the arising of name-and-
form, consciousness arises — this is the arising of consciousness. In this way one knows
consciousness as it really is.
“How does one know the cessation of consciousness as it really is? With the ceasing of name-
and-form, consciousness ceases. In this way one knows the cessation of consciousness as it
really is.
“How does one know the path to the cessation of consciousness as it really is? There is the
noble eightfold path, as earlier, from right view up to right concentration — this is the path to the
cessation of consciousness. In this way one knows the path to the cessation of consciousness
as it really is.
“How does one know the gratification in consciousness as it really is? Whatever delight and joy
there is, it arises in dependence on consciousness — this is the gratification in consciousness. In
this way one knows the gratification in consciousness as it really is.
“How does one know the danger in consciousness as it really is? Whatever consciousness
there is, it is impermanent, dukkha and of a nature to change — this is the danger in
consciousness. In this way one knows the danger in consciousness as it really is.
“How does one know the escape from consciousness as it really is? When one abandons lustful
desire for consciousness and completely overcomes lustful desire for consciousness — this is
the escape from consciousness. In this way one knows the escape from consciousness as it
really is. Monks, in this way a monk is skilled in seven cases.
“Monks, how does one contemplate the meaning in three ways? Here a monk, gone to a remote
place, to the root of a tree, or to an empty dwelling, contemplates the aggregates, the elements
and the sense bases. Monks, in this way a monk contemplates the meaning in three ways.
82
“Monks, such a monk is one who is skilled in seven cases and contemplates the meaning in
three ways, who quickly attains the destruction of the influxes in this Dharma and Discipline.
This has been thoroughly explained by me in detail.”
Up 5006a — Parallel to SA 45
[The Buddha said to the monks:] “Monks, whatever recluses or Brahmins who, conceiving,
conceive of a ‘self’, all conceive of a ‘self’ in relation to the five aggregates of clinging. What are
the five? Recluses or Brahmins, when conceiving, conceive in terms of ‘bodily form is the self’,
‘bodily form possesses the self’, ‘bodily form exists in the self’, or ‘the self exists in bodily form.’
These recluses or Brahmins, when conceiving, conceive in terms of ‘feeling [is the self]’ ...
‘perception [is the self]’... ‘volitional formations [are the self]’... ‘consciousness is the self’,
‘consciousness possesses the self’, ‘consciousness exists in the self’, or ‘the self exists in
consciousness.’
“Monks, foolish and unlearned ordinary people conceive of a ‘self.’ These conceptions of ‘self!’,
‘selfl’, are [a sign of being] ignorant. Because [ordinary people] are not freed of conceptions of
‘this is mine’ and ‘this is not mine’, and because they are not freed of views of ‘self’, their
faculties grow and contact [occurs]. Monks, foolish and unlearned ordinary people who
experience contact with any of these six fields of contact experience pleasure or pain and get
attached. What are the six? The field of eye-contact, ear-[contact] ... nose-[contact] ... tongue-
[contact] ... body-[contact] and the field of mind-contact.
“Monks, there are the mind-element, the mind-object[-element] and the ignorance-element.
Monks, when foolish and unlearned ordinary people experience contact that is born from
ignorance, an experience occurs [to them] that is reckoned as ‘I am’, that is reckoned as ‘I am
not’, that is reckoned as ‘this is the self’, that is reckoned as a ‘good self’, that is reckoned as a
‘bad self’, that is reckoned as an ‘equal self’; an experience that is reckoned as the ‘seen’ and
that is reckoned as the ‘known’ will occur, and, monks, they will come to be established in
relation to these six sense bases.
“Instead, when a learned noble disciple experiences contact that is free from ignorance,
knowledge arises. Once knowledge has arisen, freed from ignorance, an experience does not
occur that is reckoned as ‘I am’, that is reckoned as ‘I am not’, that is reckoned as ‘this is the
self’, that is reckoned as a ‘good self’, that is reckoned as a ‘bad self’, that is reckoned as an
‘equal self’; an experience does not occur that is reckoned as the ‘seen’ and that is reckoned as
the ‘known’, and one is [not] established [in it].
Having known it in this way and seen it in this way, the previous feeling that had arisen through
contact with ignorance ceases and vanishes, and subsequently feelings will arise and occur
through contact with knowledge.”
83
Up 1014 — Parallel to SA 46
The narrative setting is Sāvatthī.
[The Buddha said to the monks:] “Monks, what are the five aggregates of clinging? They are the
bodily form aggregate of clinging ... the feeling ... the perception ... the volitional formations ...
and the consciousness aggregate of clinging.
“Monks, whatever recluses or Brahmins who recall the various forms of their past lives, have
recalled them [in the past], recall them [now], or will recall them [in the future], they have all
recalled the various forms of their past lives, recall them or will recall them in relation to just
these five aggregates of clinging.
What are the five? Recluses or Brahmins who recall the various forms of their past lives, have
recalled them [in the past], recall them [now], or will recall them [in the future], do so in this way:
‘In the past | possessed bodily form of such a nature, | was endowed with bodily form in such a
way.’ Recluses or Brahmins who recall the various forms of their past lives, have recalled them
[in the past], recall them [now], or will recall them [in the future], do so in this way: ‘In the past |
possessed feeling ... perception ... volitional formations ... consciousness of such a nature, |
possessed consciousness in such a way.’
“Monks, ‘(bodily) form’ is called the ‘(bodily) form aggregate of clinging’ because it is affected. In
what way is it affected? It is af-fected by hand contact, it is affected on being struck by a clod of
earth, on being hit with a stick, by being touched by a knife, if it comes into contact with cold,
heat, hunger, thirst, mosquitoes, gadflies, wind, sun, scorpions or snakes. There being contact,
because it can be affected, it is affected. Due to the fact that it is affected, it is called the ‘bodily
form aggregate of clinging.’ This bodily form aggregate of clinging is impermanent, dukkha and
of a nature to change.
“Monks, the ‘feeling aggregate of clinging’ is called ‘feeling’ because it feels and experiences.
What is it that it feels? There are pleasure, pain, neither-pleasure-nor-pain that are experienced.
Monks, that is the reason why it is called the ‘feeling aggregate of clinging.’ The feeling
aggregate of clinging too is impermanent, dukkha and of a nature to change.
“Monks, because it collects together and recognises, and it [thus] perceives, it is called the
‘perception aggregate of clinging.’ What is it that is perceived? There are limited perceptions,
very extensive perceptions, immeasurable perceptions, or still further there is awareness of the
absence of [even] the slightest thing, [i.e., perceiving that] not [even] the slightest thing is
present. Monks, because it collects together and recognises, it is called the ‘perception
aggregate of clinging.’ The perception aggregate of clinging too is impermanent, dukkha and of
a nature to change.
84
“Monks, it is called the ‘volitional formations aggregate of clinging’ because it has constructed
the constructed and it constructs the constructed. What is the constructed that it constructs?
Bodily form is the constructed ... feeling ... perception ... volitional formations ... consciousness
is the constructed. Monks, because it has constructed the constructed and it constructs the
constructed, it is called the ‘volitional formations aggregate of clinging.’ Monks, this volitional
formations aggregate of clinging too is impermanent, dukkha and of a nature to change.
“Monks, it is called the ‘consciousness aggregate of clinging’ because, distinctly cognising, it
knows. “What is it that is cognised? Bodily forms are cognised ... sounds ... odours ... flavours ...
tangibles ... mental objects are cognised. Monks, because it distinctly cognises and knows, it is
called the ‘consciousness aggregate of clinging.’ Monks, this consciousness aggregate of
clinging too is impermanent, dukkha and of a nature to change.
“Monks, thus the learned noble disciple trains in this way: ‘Now | am being devoured by
presently arisen bodily form. | am indeed being devoured by presently arisen bodily form, just as
| had been devoured by past bodily form. Even though | am now being devoured by presently
arisen bodily form, | nonetheless continue to relish future bodily form.’ Then again, having
understood in such a way, he is not concerned with past bodily form, does not relish future
bodily form, becomes disenchanted with and free from desire for presently arisen bodily form,
and attains [its] cessation.
“The learned noble disciple further trains in this way: ‘Now | am being devoured by presently
arisen feeling ... perception ... volitional formations ... consciousness. | am indeed being
devoured by presently arisen consciousness, just as | had been devoured by past
consciousness. Even though | am now being devoured by presently arisen consciousness, |
nonetheless continue to relish future consciousnesses.’ Then again, having understood in such
a way, he is not concerned with past consciousness, does not relish future consciousness,
becomes disenchanted with and free from desire for presently arisen consciousness, and
attains [its] cessation.
“He weakens [it] and does not empower [it]. He decreases [it] and does not increase [it]. He
makes [it] non-manifestative and he does not make [it] manifestative. He abandons [it] and does
not cling [to it].
“What does he weaken and not empower? He weakens bodily form and does not empower [it],
he weakens feeling ... perception ... volitional formations ... consciousness and does not
empower [it].
“What does he decrease and not increase? He decreases bodily form and does not increase [it],
he decreases feeling ... perception ... volitional formations ... consciousness and does not
increase [it].
85
“What does he make non-manifestative and does not make manifestative? He makes bodily
form non-manifestative and does not make [it] manifestative, he makes feeling ... perception ...
volitional for-mations ... consciousness non-manifestative and does not make [it] manifestative.
“What does he abandon and not cling to? He abandons bodily form and does not cling [to it], he
abandons feeling ... perception ... volitional formations ... consciousness and does not cling [to
it].
“He abides weakening [it] and not empowering [it]. He abides decreasing [it] and not increasing
[it]. He abides making [it] nonmanifestative and not making [it] manifestative. He abandons [it]
and does not cling [to it], and knows for himself that ‘there are no [more] primary defilements
and secondary afflictions, birth for me has been exhausted, the pure life has been fulfilled, what
had to be done has been done, no existence other than the present one will be experienced.”
Up 1009 — Parallel to SA 55
The narrative setting is Sāvatthī.
Then the Blessed One addressed the monks: “Monks, | will now teach [you] the aggregates and
the aggregates of clinging. Listen and bear in mind what | shall expound [to you]. What is an
‘aggregate’? Whatever bodily form there is, be it past, future or presently arisen, internal or
external, gross or subtle, repugnant or sublime, far or near, in its entirety, it is collectively
reckoned the ‘aggregate of bodily form.’ Whatever feeling there is ... whatever perception there
is ... whatever volitional formations there is ... whatever consciousness there is, be it past,
future or presently arisen, internal or external, gross or subtle, repugnant or sublime, far or near,
in its entirety, it is collectively reckoned the ‘aggregate of consciousness.’ This is called an
‘aggregate.’
“What is an ‘aggregate of clinging’? It is when in relation to whatever bodily form there is — be it
past, future or presently arisen — there is lustful desire, adherence, delight, fixation, strong
adherence. It is when in relation to whatever feeling there is ... whatever perception there is ...
whatever volitional formations there is ... whatever consciousness there is — be it past, future or
presently arisen — there is lustful desire, adherence, delight, fixation, strong adherence. This is
called an ‘aggregate of clinging.’ Monks, | have taught [you] the ‘aggregates’ and the
‘aggregates of clinging.”
Up 1004 — Parallel to SA 56
The narrative setting is Sāvatthī. Then the Blessed One said to the monks: “Monks, listen
carefully and bear in mind what | shall expound [to you]. | will now teach [you] dharmas that are
with influxes and without influxes. “What are dharmas with influxes? If craving or rejection arise
for whatever bodily form there is — be it past, future or presently arisen — then this is reckoned
86
being with influxes. ... If craving or rejection arise for whatever feeling ... perception ... volitional
formations ... consciousness there is — be it past, future or presently arisen — then this is
reckoned being with influxes.
“If neither craving nor rejection arise for whatever bodily form there is — be it past, future or
presently arisen — ... [if] neither craving nor rejection arise for whatever feeling ... perception ...
volitional formations ... consciousness there is — be it past, future or presently arisen — then this
is reckoned being without influxes.
“Monks, as it has been hereby explained, | have taught [you] what is with influxes and what is
without influxes.”
When this was said, those monks greatly delighted and rejoiced in what the Blessed One had
said.
Up 2042 — Parallel to SA 57
The narrative setting is Sāvatthī.
Then the Blessed One in the morning took his robe and bowl and entered Savattht to beg for
food. After he had returned from Savattht, he partook of his meal. When he had finished eating,
he washed his bowl. Without being seen by the community of monks and without telling his
attendant, he took his robe and bowl, and set out wandering towards the countries in the
western direction, approaching the Blind Men’s Grove.
There was a monk staying in the Blind Men’s Grove who saw that the Blessed One, alone and
without a companion, without an attendant, taking his robe and bowl, had set out wandering
towards the countries in the western direction, having left the Blind Men’s Grove, and entered
the Mango Grove. Having seen this, he approached the place where the venerable Ananda was
staying. Having approached [him], he said these words to the venerable Ananda: “Venerable
Ananda, you should know that now, as | was staying in the Blind Men’s Grove, | saw that the
Blessed One alone and without a companion, without an attendant, taking his robe and bowl,
heading to the countries in the western direction, having left the Blind Men’s Grove, entered the
Mango Grove.”
[Ananda said to that monk:] “Monk, when the Blessed One sets out wandering, without being
seen by the community of monks, alone and without a companion, without telling his attendant,
having taken his robe and bowl, on such occasions the Blessed One wishes that not a single
monk follows him. Why is that? On such occasions the Blessed One [wishes to] stay remaining
with few concerns in his heart, casting his concerns away.”
Then the Blessed One set out wandering towards the countries in the northern direction,
approaching Pafcala, and went to dwell at the root of the Bhaddasala tree. Then a large group
87
of monks approached the place where the venerable Ananda was staying. After they had
arrived, they asked the venerable Ananda this question: “Venerable Ananda, we now ask you:
do you know where the Blessed One is dwelling?”
[Ananda said to the monks:] “Venerables, | have heard that, after having set out wandering
towards the countries in the western direction, he was, as earlier, dwelling at the root of the
Bhaddasala tree.”
[The monks said:] “Venerable Ananda, would you not know that for a long time we have been
wishing and longing to see the Blessed One? Moved by such a desire to see the Blessed One,
venerable Ananda, we ask, if this is not troublesome for you, whether out of compassionate
concern you could approach the Blessed One [on our behalf]?” Then the venerable Ananda
agreed by remaining silent.
Then the venerable Ananda and that large group of monks, when that day’s night had passed,
in the morning, took their robes and bowls to enter Sāvatthī to beg for food. After they had
returned from Savattht, they partook of their meal. After they had finished eating, they washed
their bowls. They also stored away the beddings they had been using, took their robes and
bowls, and set out wandering towards the countries in the western direction, approaching the
Blind Men’s Grove.
Then the venerable Ananda and that large group of monks87 set out wandering towards the
countries in the northern direction. Approaching Pafcala they arrived at the Grove of Talipot
Palm Trees. Then the venerable Ananda and that large group of monks put their robes and
bowls to one side, washed their feet, and approached the place where the Blessed One was
staying.
They approached the place where the Blessed One was staying. Having arrived, they paid
homage with their heads at the feet of the Blessed One and sat to one side. After they had sat
to one side, the Blessed One thoroughly instructed that large group of monks with a discourse
on the Dharma, thoroughly guiding, much inspiring and much delighting them.
Then there was one monk in the midst of that assembly, in the group of those gathered [there],
who in his mind reflected like this: “How does one understand, how does one see, so that one
attains the destruction of all the influxes?”
Then the Blessed One, knowing the thought in the mind of that monk, addressed those monks
[in this way]: “Monks, suppose it happens that in the midst of this assembly, in the group of
those gathered [here], one clansman89 seated here reflects in his mind like this: ‘How does one
understand, how does one see, so that one attains the destruction of all the influxes?’
“| have taught [you] the Dharma, how the aggregates should be thoroughly contemplated, that is
to say, [by way of cultivating] the four establishments of mindfulness, the four right efforts, the
88
four bases for supernormal power, the five faculties, the five powers, the seven awakening
factors and the eight factors of the noble path.
“Monks, in this way | have taught [you] the Dharma, how the aggregates should be thoroughly
contemplated. By all means, a clansman who is not endowed with the effort to wish [to practice
the Dharma], who is not endowed with the effort to be diligent [with it], who is not endowed with
the effort to find delight [in it], who is not endowed with the effort to have confidence [in it], will
be unable to attain the unsurpassed destruction of all the influxes. Monks, | have taught [you]
the Dharma, how the aggregates should be thoroughly contemplated, so that a clansman who is
endowed with the effort to wish [to practice the Dharma], who is endowed with the effort to be
diligent [with it], who is endowed with the effort to find delight [in it], who is endowed with the
effort to have confidence [in it], will be able to attain the unsurpassed destruction of all the
influxes.
“Monks, the foolish and unlearned ordinary person regards bodily form as being the self. The
regarding it in such a way is a ‘formation.’
“Monks, what is the condition for [such a] formation, from where does it arise, how does it grow,
how does it evolve? Monks, craving arises in dependence on feeling that is born from contact
accompanied by ignorance. Arisen from that, formations arise.
“Monks, what is the condition for craving, from where does it arise, how does it grow, how does
it evolve? Monks, feeling is the condition for craving; from feeling indeed it arises, from feeling it
grows, from feeling it evolves.
“Monks, what is the condition for feeling, from where does it arise, how does it grow, how does it
evolve? Monks, contact is the condition for feeling; from contact indeed it arises, from contact it
grows, from contact it evolves.
“Monks, what is the condition for contact, from where does it arise, how does it grow, how does
it evolve? Monks, the six sense bases are the condition for contact; from the six sense bases
indeed it arises, from the six sense bases it grows, from the six sense bases it evolves.
“Monks, therefore the six sense bases and name-and-form, which are impermanent and
conditioned, arisen from the mind, are dependently arisen. Contact, feeling, craving and
formation are also impermanent and conditioned, arisen from the mind, dependently arisen.
He [i.e., the foolish and unlearned ordinary person] may not regard bodily form as being the self,
[but] he regards the self as possessing bodily form. He may not regard the self as possessing
bodily form, [but] he regards bodily form as existing in the self. He may not regard bodily form as
existing in the self, but he regards the self as existing in bodily form.
“He may not regard the self as existing in bodily form, but he regards feeling as being the self.
He may not regard feeling as being the self, but he regards the self as possessing feeling. He
89
may not regard the self as possessing feeling, but he regards feeling as existing in the self. He
may not regard feeling as existing in the self, but he regards the self as existing in feeling.
“He may not regard the self as existing in feeling, but he regards perception as being the self.
He may not regard perception as being the self, but he regards the self as possessing
perception. He may not regard the self as possessing perception, but he regards perception as
existing in the self. He may not regard perception as existing in the self, but he regards the self
as existing in perception.
“He may not regard the self as existing in perception, but he regards volitional formations as
being the self. He may not regard volitional formations as being the self, but he regards the self
as possessing volitional formations. He may not regard the self as possessing volitional
formations, but he regards volitional formations as existing in the self. He may not regard
volitional formations as existing in the self, but he regards the self as existing in volitional
formations.
“He may not regard the self as existing in volitional formations, but he regards consciousness as
being the self. He may not regard consciousness as being the self, but he regards the self as
possessing consciousness. He may not regard the self as possessing consciousness, but he
regards consciousness as existing in the self. He may not regard consciousness as existing in
the self, but he regards the self as existing in consciousness.
“He may not regard the self as existing in consciousness, but he further holds the view of
annihilationism, the view of nihilism. [Or] he does not hold the view of annihilationism, the view
of nihilism, but he has sceptical doubt. Or he has no sceptical doubt, but he regards that this ‘I’
is a self in this way: “This is my self, and accordingly has the notion of a self. That regarding the
‘T as being the self is also a formation. Monks, from what condition does that formation arise,
from where does it arise?
As earlier, up to dependently arisen. Monks, for one who understands it in this way, as a
consequence there will be the destruction of all the influxes.”
When this exposition of the Dharma was delivered, that large group of monks attained liberation
of the mind through the destruction of the influxes without further clinging.
Up 7006 — Parallel to SA 58
The Blessed One was staying at Savatthi in the Eastern Park, the Hall of Migara’s Mother. Then
the Blessed One, arising from meditation in the evening, came down from the hall. He sat down
in the shade of the hall on a seat prepared for him, surrounded by the monks. After he had sat
down, he spoke this inspired teaching:
90
“Monks, there are five aggregates of clinging. What are the five? The bodily form aggregate of
clinging ... feeling ... perception ... volitional formations ... the consciousness aggregate of
clinging.”
Then a monk rose from his seat, arranged his upper robe on one shoulder and [kneeling] on his
right Knee and with palms joined together right in front of the Blessed One, asked this question
of the Blessed One:
“Blessed One, it is so. Well Gone One, it is so. Venerable Sir, there are five aggregates of
clinging. What are the five? The bodily form aggregate of clinging ... feeling ... perception ...
volitional formations ... the consciousness aggregate of clinging.”
[The Buddha said:] “Then, monk, sit down. Remaining seated, ask whatever you wish.”
Then that monk paid homage with his head at the feet of the Blessed One, sat to one side, and
asked this question of the Blessed One: “Venerable Sir, there are five aggregates of clinging.
What are the five? The bodily form aggregate of clinging ... the feeling ... the perception ... the
volitional formations ... the consciousness aggregate of clinging.”
[The Buddha said:] “It is so, monk, it is so, there are five aggregates of clinging. The bodily form
aggregate of clinging, the feeling ... the perception ... the volitional formations ... the
consciousness aggregate of clinging.”
[The monk said:] “It is well, venerable Sir.” That monk, pleased and satisfied with the Blessed
One’s words, asked another question of the Blessed One: “Venerable Sir, what is the root of
these five aggregates of clinging, how do they arise, how do they grow, how do they evolve?”
[The Buddha said:] “Monk, these five aggregates of clinging have their root in desire, they arise
from desire, they are akin to desire, they are produced by desire.”
[The monk said:] “It is well, venerable Sir.” That monk, pleased and satisfied with the Blessed
One’s words, asked another question of the Blessed One: “Venerable Sir, are the five
aggregates the same as the clinging [to them]? Or is the clinging [to them] different from the five
aggregates?”
[The Buddha said:] “Monk, the five aggregates are not the same as the clinging [to them], nor is
the clinging [to them] different from the five aggregates. However, the desire and lust [for them],
just that is the clinging.”
[The monk said:] “It is well, venerable Sir.” That monk, pleased and satisfied with the Blessed
One’s words, asked another question of the Blessed One: “Venerable Sir, can one consider the
aggregates by way of diversity?”
91
The Blessed One gave this answer: “Monk, it is possible. Suppose one ponders in this way:
‘Would it not be good if | were to possess such type of bodily form in the future, if | were to
possess such type of feeling ... if | were to possess such type of perception ... if | were to
possess such type of volitional formations ... if | were to possess such type of consciousness in
the future?’ Monk, when one sees in this way, one is considering the aggregates by way of
diversity.”
[The monk said:] “It is well, venerable Sir.” That monk, pleased and satisfied with the Blessed
One’s words, asked another question of the Blessed One: “Venerable Sir, how is it that there is
the designation of ‘aggregate’?”
[The Buddha said:] “Monk, here whatever bodily form there is — be it past, future or presently
arisen, internal or external, gross or subtle, repugnant or sublime, far or near — in its entirety, it
collectively comes to be reckoned an ‘aggregate.’ Whatever feeling ... perception ... volitional
formations ... consciousness there is — be it past, future or presently arisen, internal or external,
gross or subtle, repugnant or sublime, far or near — in its entirety, it collectively comes to be
reckoned an ‘aggregate.’ Monk, in such a way there is the designation of an ‘aggregate.’
[The monk said:] “It is well, venerable Sir.” That monk, pleased and satisfied with the Blessed
One’s words, asked another question of the Blessed One: “Venerable Sir, what are the causes,
what are the conditions for the designation of the ‘bodily form aggregate’? Venerable Sir, what
are the causes, what are the conditions for the designation of the ‘feeling aggregate’ ...
‘perception aggregate’ ... ‘volitional formations aggregate’ ... for the designation of the
‘consciousness aggregate’?”
[The Buddha said:] “Monk, the four elements are the cause, the four elements are the condition
for the designation of the ‘bodily form aggregate.’ Why is that? It is because whatever bodily
form there is, it depends entirely on the four great elements.
“Contact is the cause, contact is the condition for the designation of the ‘feeling aggregate’, the
‘perception aggregate’ and the ‘volitional formations aggregate.’ Why is that? It is because
whatever feeling aggregate there is, whatever perception aggregate ... whatever volitional
formations aggregate there is, it is entirely conditioned by contact.
“Monk, name-and-form is the cause, name-and-form is the condition, for the designation of the
‘consciousness aggregate.’ Why is that? It is because whatever consciousness there is, it is
entirely conditioned by name-and-form.”
[The monk said:] “It is well, venerable Sir” ... as earlier ... “Venerable Sir, what is the
gratification in bodily form? What is the drawback? What is the escape? What is the gratification
in feeling ... perception ... volitional formations ... consciousness? What is the drawback? What
is the escape?”
92
[The Buddha said:] “Monk, the delight and joy that arise in dependence on bodily form — this is
called the gratification in bodily form. That bodily form is impermanent, dukkha and of a nature
to change — this is called the drawback in bodily form. By disciplining lustful desire for and
attachment to bodily form and abandoning lustful desire for and attachment to bodily form, one
goes beyond lustful desire for and attachment to bodily form — this is called the escape from
bodily form. The [delight and joy that arise in dependence on] feeling ... perception ... volitional
formations — this is called the gratification in consciousness. Consciousness is impermanent,
dukkha and of a nature to change — this is called the drawback in consciousness. By disciplining
lustful desire for and attachment to consciousness and abandoning lustful desire for and
attachment to consciousness, one goes beyond lustful desire for and attachment to
consciousness — this is called the escape from consciousness.”
[The monk said:] “It is well, venerable Sir.” That monk, [pleased and satisfied] with the Blessed
One’s words ... as earlier ... “Venerable Sir, how is it that the designation of a ‘self’ comes into
being?”
[The Buddha said:] “Monk, a foolish and unlearned ordinary person regards bodily form as being
the self, regards the self as possessing bodily form, bodily form as existing in the self, or the self
as existing in bodily form. He regards feeling ... perception ... volitional formations ...
consciousness as being the self, [the self as possessing consciousness], consciousness as
existing in the self, the self as existing in consciousness. Monk, this is how the designation of a
‘self’ comes into being.”
[The monk said:] “It is well, venerable Sir.” ... as earlier ... “Venerable Sir, how is it that the
designation of ‘self does not come into being?” [The Buddha said:] “Monk, a learned noble
disciple does not regard bodily form as being the self, the self as possessing bodily form, bodily
form as existing in the self, nor the self as existing in bodily form. He does not regard feeling ...
perception ... volitional formations ... consciousness as being the self, the self as possessing
consciousness, consciousness as existing in the self, nor the self as existing in consciousness.
Monk, this is how the designation of a ‘self does not come into being.”
[The monk said:] “It is well, venerable Sir.” ... as earlier ... “Venerable Sir, knowing in what way,
seeing in what way, is there the immediate destruction of the influxes?”
[The Buddha said:] “Monk, here one should contemplate in this way, with right wisdom:
whatever bodily form there is — be it past, future or presently arisen, internal or external, gross
or subtle, repugnant or sublime, far or near — in its entirety is not the self, nor does the self
belong to it, nor does it belong to the self. Monk here one should contemplate in this way, with
right wisdom, that whatever feeling ... perception ... volitional formations ... consciousness
there is — be it past, future or presently arisen, internal or external, gross or subtle, repugnant or
sublime, far or near — in its entirety it is not the self, nor does the self belong to it, nor does it
belong to the self. Monk, knowing thus, seeing thus, there is the immediate destruction of the
influxes.”
93
Then one monk was enveloped by the eggshell of ignorance, with corrupted vision, rejecting the
teacher’s teaching. He was present there in that assembly and such a kind of evil view arose in
him: “If bodily form is not the self, if feeling is not the self, if perception is not the self, if volitional
formations are not the self, if consciousness is not the self, [then] deeds are performed by no-
self. By which self will they be experienced?”
Then the Blessed One, knowing the thought in the mind of that monk, told the monks: “Monks, if
among this assembly gathered here, there is a foolish one seated who is enveloped by the
eggshell of ignorance, with corrupted vision, and in whom [one of] various evil views like this
has arisen: ‘If bodily form is not the self, if feeling is not the self, if perception is not the self, if
volitional formations are not the self, if consciousness is not the self, [then] deeds are performed
by no-self. Which self will be experiencing them?’, then, monks, | have [already] taught how you
should overcome [such views]. Monks, that is to say, ‘What do you think? Is bodily form
permanent or impermanent?’
[The monks said:] ‘It is impermanent, venerable Sir.’
[The Buddha said:] ‘That which is impermanent, is it dukkha or happiness?’
[The monks said:] ‘It is dukkha, venerable Sir.’
[The Buddha said:] “Would a learned noble disciple take that which is impermanent, dukkha and
of a nature to change as the so-called ‘self’, as ‘this belongs to the self’, as ‘this is something
quite apart from the self or ‘the self is quite apart from it’, or as ‘there is a self’? [The monks
said:] “It is not so, venerable Sir.”
[The Buddha said:] “Monks, what do you think ... feeling ... perception ... volitional formations
... İs Consciousness permanent or impermanent?” “Impermanent, venerable Sir!”. It should be
recited as earlier ... up to ... would [a learned noble disciple] take ...?”
“Monks, therefore, whatever bodily form there is — be it past, future or presently arisen, internal
or external, gross or subtle, repugnant or sublime, far or near — in its entirety is not the self, nor
does the self belong to it, nor does it belong to the self. One should contemplate in this way,
from the beginning, with right wisdom, whatever feeling ... perception ... volitional formations ...
consciousness there is — be it past, future or presently arisen, internal or external, gross or
subtle, repugnant or sublime, far or near — in its entirety is not the self, nor does the self belong
to it, nor does it belong to the self. One should contemplate in this way, from the beginning, with
right wisdom.
“Monks, a learned noble disciple who sees thus is freed from bodily form, is freed from feeling
... perception ... volitional formations ... consciousness ... birth, and he is freed from ageing ...
illness ... death ... sorrow ... lamentation and despair ... dukkha ... unhappiness ... agitation.
This, | say, is liberation from dukkha.”
94
As this exposition of the Dnarma was being expounded, a large group of monks attained
liberation of the mind through the destruction of the influxes without further clinging.
From the Mulasarvastivada Vinaya
Parallel to SA 36
The Buddha, the Blessed One, was staying in the Madhura country, in the Mango Grove, by the
side of the River Fortunate.
Then the Blessed One addressed the monks with these words: “Monks, dwell with yourself as
an island, with yourself as a reliance, with the Dharma as an island, with the Dharma as a
reliance, with no other island, with no other reliance.
“Monks, dwelling with yourself as an island, with yourself as a reliance, with the Dharma as an
island, with the Dharma as a reliance, with no other island, with no other reliance, you should
then practice correct discernment [in this way:] ‘Whatever sorrow, lamentation and despair,
dukkha, unhappiness and agitation there are, because of what do they exist? In dependence on
what? Where is one attached?’ How does one examine oneself with regard to the arising of not
yet arisen sorrow, lamentation and despair, dukkha, unhappiness, agitation, and with regard to
the growing, increasing and flourishing of already arisen [sorrow, lamentation and despair,
dukkha, unhappiness and agitation]?”
[The monks said:] “The Blessed One is the root of the teachings, the Blessed One is the guide,
the Blessed One is the teacher. If the Blessed One explains to the monks the actual significance
of this [instruction], the monks will listen and receive it from the Blessed One.”
[The Buddha said:] “Monks, therefore listen carefully and bear in mind what | shall expound [to
you]. Monks, one should examine oneself [in this way] with regard to this bodily form: with the
existence of bodily form, in dependence on bodily form, being attached to bodily form, not yet
arisen sorrow, lamentation and despair, dukkha, unhappiness, agitation will arise, and already
arisen [sorrow, lamentation and despair, dukkha, unhappiness, agitation] will grow, increase and
flourish. Monks ... feeling ... perception ... volitional formations ... one should examine oneself
[in this way] with regard to this consciousness: with the existence of consciousness, in
dependence on consciousness, and being attached to consciousness, not yet arisen sorrow,
lamentation and despair, dukkha, unhappiness, agitation will arise, and already arisen [sorrow,
lamentation and despair, dukkha, unhappiness, agitation] will grow, increase and flourish.”
95
SANSKRIT TEXTS
Discourse to Katyayana
Katyayanagotrasutra
Trans. Jayarava
The Bhagavan was staying in Nadika in the Gufijaka House.
Venerable Faithful-Katyayana went to the Bhagavan. Having approached, he saluted the
Bhagavan’s feet with his head, and stood to one side. Standing to one side Faithful Katyayana
said this to the Bhagavan:
“Right-view, right view’ is said Sir. In what way is there right view? To what extent does the
Tathagata teach the understanding of right-view?”
That said, the bhagavan said to Faithful Katyayana:
“Generally, Katyayana, this world relies on a duality of existence and non-existence. This world
which relies on existence and non-existence is attached, grasping and bound. And this
obstinate tendency of the mind to grasp and cling they don't hold, they don’t accept, insist on or
have a tendency to say: this is my self. This arising is disappointment arising; ceasing is
disappointment ceasing—here he has no doubt, no uncertainty, and has independent
knowledge of this.”
“In this way there is right-view, Katyayana. In this way the Tathagata teaches the understanding
of right-view.”
“Why is that? Arising in the world, Katyayana, seen and correctly understood just as it is, shows
there is no non-existence in the world. Cessation in the world, Katyayana, seen and correctly
understood just as it is, shows there is no permanent existence in the world.”
“Thus avoiding both extremes the Tathagata teaches a dharma by the middle path.
“That is: this being, that becomes; with the arising of this, that arises. With ignorance as
condition there is volition ...” as before for arising and cessation.
96
While hearing this exposition of the Dharma the mind of venerable Faithful Katyayana was
liberated from the taints through non-clinging.
Sanskrit Fragments parallel to Sangarava-sutta
Trans. Analayo
Note: These are similes referring to the five hindrances.
It is just as a bowl of water that is mixed with turmeric or ink, becoming turbid; then a clear-
sighted person who examines the reflection of his [or her] own face would not see it [properly].
It is just as a bowl of water that is heated by fire, greatly heated, boiling and bubbling up; then a
clear-sighted person who examines the reflection of his [or her] own face would not see it
[properly].
It is just as a bowl of water that is covered with slimy moss and algae; then a clear-sighted
person who examines the reflection of his [or her] own face would not see it [properly].
It is just as a bowl of water that is stirred, impelled, and whirled by the wind; then a clear-sighted
person who examines the reflection of his [or her] own face would not see it [properly].
It is just as a bowl of water that has been put in a dark place; then a clear-sighted person who
examines the reflection of his [or her] own face would not see it [properly].
Sanskrit Fragments parallel to the Samaffnaphala-sutta
Trans. Analayo
Note: This is from the Sahghabhedavastu of the Milasarvastivada Vinaya and illustrates the
absence of the five hindrances.
It is just as a person who had taken a loan to undertake a business and that business turned out
successful for him, so that he could pay off the loan and still there would be wealth for him to
support his wives.
It is just as a person who is sick, suffering, diseased, and weak, the food swallowed by him is
not digested by the body and the beverages drunk afflict the stomach. After some time he would
be well, healthy, and strong, the food swallowed by him is digested by the body and the
beverages drunk do not afflict the stomach.
97
It is just as a person who is a slave, sent around and commanded, dependent, and unable to act
as he wishes. After some time he would no [longer] be a slave, not be sent around, not be
dependent, and be able to act as he wishes.
It is just as a person who has the hands fastened behind with tight bonds. Being freed from it he
would be well, at ease, without fear, and safe.
It is just as a person who goes from danger to security, having journeyed from a place of famine
he journeys to a place of abundance.
The Discourse to Srona
Trans. Bhikkhu Sujato
Śāripūtra spoke thus:
“Srona, whatever ascetics or brahmins conceive ‘I am superior’ or ‘I am equal’ or ‘I am inferior’
based on form that is impermanent, not lasting, not gratifying, of the nature to decay; this,
Srona, is nothing but those ascetics or brahmins not seeing in accordance with reality.
“Srona, whatever ascetics or brahmins conceive ‘I am superior’ or ‘I am equal’ or ‘I am inferior’
based on feeling ... perception ... volitional activities ... consciousness that is impermanent, not
lasting, not gratifying, of the nature to decay; this, Srona, is nothing but those ascetics or
brahmins not seeing in accordance with reality.
“Srona, whatever ascetics or brahmins do not conceive ‘I am superior’ or ‘I am equal’ or ‘| am
inferior based on form that is impermanent, not lasting, not gratifying, of the nature to decay;
this, Srona, is nothing but those ascetics or brahmins seeing in accordance with reality.
Whatever ascetic or brahmin does not conceive ‘I am superior or ‘I am equal’ or ‘I am inferior
based on feeling ... perception ... volitional activities ... consciousness that is impermanent, not
lasting, not gratifying, of the nature to decay; this, Srona, is nothing but those ascetics or
brahmins seeing in accordance with reality.
“What do you think, Srona, is form permanent or impermanent?”
“It is impermanent, master Śāripūtra.”
“And again, would a learned noble disciple take that which is impermanent, suffering, or, if not
suffering, then of the nature to decay, to be his self: ‘This is mine; | am this; this is my self?”
“No, master Saripitra.”
98
“What do you think, Srona, is feeling ... perception ... volitional activities ... consciousness
permanent or impermanent?”
“It is impermanent, master Saripitra.”
“And again, would a learned noble disciple take that which is impermanent, suffering, of the
nature to decay, to be his self: ‘This is mine; | am this; this is my self?”
“No, master Saripitra.”
“Therefore, Srona, whatever form—past, future, present; internal or external; coarse or fine;
inferior or superior; whether far or near—you should see all that with right wisdom in accordance
with reality: ‘This is not mine, | am not this, this is not my self.”
“Therefore, Srona, whatever feeling ... perception ... volitional activities ... consciousness—
past, future, present; internal or external; coarse or fine; inferior or superior; whether far or
near—you should see all that with right wisdom in accordance with reality: ‘This is not mine, |
am not this, this is not my self.’ Seeing thus, a learned noble disciple is repulsed by form ...
feeling ... perception ... volitional activities ... consciousness. Being repulsed, he is
dispassionate. Being dispassionate, he is liberated. When he is liberated, he knows, ‘It’s
liberated’. He understands: ‘Birth is ended, the holy life has been lived, done is what had to be
done, there is no returning to this existence.” And while this exposition of principles was being
spoken, the stainless, immaculate vision of the principles of the teachings arose in Srona the
householder’s son.
Then Srona the householder’s son, having seen the principles, attained the principles, realized
the principles, fathomed the principles, having crossed over uncertainty, crossed over doubt ...
attained to intrepidity, rose from his seat, arranged his upper robe over one shoulder, extended
his hands in añjalī towards venerable Saripitra and said:
“I am amazed, venerable Śāripūtra, it is amazing! | go to the Blessed One for refuge, to the
Dharma, and to the monastic Sangha. Please regard me as a lay disciple for the rest of my life.”
... Srona the householder’s son, expressing his gratitude for venerable Saripitra’s words,
bowed with his head to venerable Saripitra’s feet, and departed from venerable Saripitra’s
presence.
99
The Tree
Vrksasdtra
Trans. Bhikkhu Sujato
Setting at Savatthi.
There the Blessed One addressed the monks:
“For one who dwells contemplating gratification regarding things that can be grasped at,
consciousness is the bringer of name-&-form. Name-&-form is the condition for the six sense
fields. The six sense fields are the condition for contact. Contact is the condition for feeling.
Feeling is the condition for craving. Craving is the condition for grasping. Grasping is the
condition for existence. Existence is the condition for birth. Birth is the condition for old age &
death, sorrow, lamentation, pain, dejection, and anguish to come to be. Such is the origin of this
whole mass of suffering.
“Just as for a great tree with roots and trunk and heartwood, the downwards-going roots would
send sap upwards for the branches, leaves and fruits, and so that great tree, with such
nutriment and such nourishment would stand for a long time.
“In the same way, one who dwells contemplating gratification regarding things that can be
grasped at, consciousness is the bringer of name-&-form. (... as before, up to ...) Such is the
origin of this whole mass of suffering.
“For one who dwells contemplating impermanence, non-existence, dispassion, cessation, and
relinquishment regarding things that can be grasped at, consciousness is not the bringer of
name-&-form. Due to the cessation of that, the six sense fields cease. Due to the cessation of
the six sense fields, contact ceases. Due to the cessation of contact, feeling ceases. Due to the
cessation of feeling, craving ceases. Due to the cessation of craving, grasping ceases. Due to
the cessation of grasping, existence ceases. Due to the cessation of existence, birth ceases.
Due to the cessation of birth, old age and death cease; and sorrow, lamentation, pain, dejection,
and anguish cease. Such is the cessation of this whole mass of suffering.
“Just as, were a man to approach that same great tree with roots and trunk and heartwood ...
“What do you think, monks, would not that great tree for that reason with roots cut, be made like
a palm-stump, obliterated so that it is not subject to arising in the future?”
“Yes, venerable sir.”
“In the same way, for one who dwells contemplating impermanence, non-existence, dispassion,
cessation, and relinquishment regarding things to be grasped at, consciousness is not the
100
bringer of name-&-form. Due to the cessation of that, the six sense fields cease. (... as before,
up to ...) Such is the cessation of this whole mass of suffering.”
Then those monks delighted in the Blessed One’s teaching. Having delighted and expressed
their gratitude they departed from the Blessed One’s presence
Dipasutra
Trans. Bhikkhu Sujato
Monks, before my unexcelled full enlightenment, when | was not yet fully enlightened, while
alone in seclusion this thought arose in my mind:
“Alas, this world has fallen into trouble, in that it is born, become old, dies, passes away and is
reborn, yet these beings do not understand in accord with reality the escape from old age and
death.
“Then it occurred to me: ‘When what exists does old age and death come to be? What is the
condition for subsequent old age and death?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When birth exists, old age and death come to
be. Birth is the condition for subsequent old age and death.’
“Then it occurred to me: ‘When what exists does birth come to be? What is the condition for
subsequent birth?’ When | paid careful attention to this, the breakthrough in accordance with
reality arose: ‘When existence exists, birth comes to be. Existence is the condition for
subsequent birth.’
“Then it occurred to me: ‘When what exists does existence come to be? What is the condition
for subsequent existence?’ When | paid careful attention to this, the breakthrough in accordance
with reality arose: ‘When grasping exists, existence comes to be. Grasping is the condition for
subsequent existence.’
“Then it occurred to me: ‘When what exists does grasping come to be? What is the condition for
subsequent grasping?’ When | paid careful attention to this, the breakthrough in accordance
with reality arose: ‘For one who dwells contemplating gratification regarding things that can be
grasped at, craving increases. Craving is the condition for grasping. Grasping is the condition
for existence. Existence is the condition for birth. Birth is the condition for old age & death,
sorrow, lamentation, pain, dejection, and anguish to come to be. Such is the origin of this whole
mass of suffering.’
101
“What do you think, monks? ...”
“Yes, Venerable Sir.”
“In the same way, for one who dwells contemplating gratification regarding things that can be
grasped at, craving increases. Craving is the condition for grasping. Grasping is the condition
for existence. Existence is the condition for birth. Birth is the condition for old age & death,
sorrow, lamentation, pain, dejection, and anguish to come to be. Such is the origin of this whole
mass of suffering.
“It occurred to me: ‘When what does not exist do old age and death not come to be? Due to the
cessation of what do old age and death cease?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When there is no birth, old age and death do not
come to be. Due to the cessation of birth, old age and death cease.’
“It occurred to me: ‘When what does not exist does birth not come to be? Due to the cessation
of what does birth cease?’ When | paid careful attention to this, the breakthrough in accordance
with reality arose: ‘When there is no existence, birth does not come to be. Due to the cessation
of existence, birth ceases.’
“It occurred to me: ‘When what does not exist does existence not come to be? Due to the
cessation of what does existence cease?’ When | paid careful attention to this, the breakthrough
in accordance with reality arose: ‘When there is no grasping, existence does not come to be.
Due to the cessation of grasping, existence ceases.’
“It occurred to me: ‘When what does not exist does grasping not come to be? Due to the
cessation of what does grasping cease?’ When | paid careful attention to this, the breakthrough
in accordance with reality arose: ‘For one who dwells contemplating impermanence, non-
existence, dispassion, cessation, and relinquishment regarding things that can be grasped at,
craving ceases. Due to the cessation of craving, grasping ceases. Due to the cessation of
grasping, existence ceases. Due to the cessation of existence, birth ceases. Due to the
cessation of birth, old age and death cease; and sorrow, lamentation, pain, dejection, and
anguish cease. Such is the cessation of this whole mass of suffering.’
“What do you think, monks? ...”
“Yes, Venerable Sir.”
“In the same way, for one who dwells contemplating impermanence, non-existence, dispassion,
cessation, and relinquishment regarding things that can be grasped at, craving ceases. Due to
the cessation of craving, grasping ceases. (... as before, up to ...) Such is the cessation of this
whole mass of suffering.
102
Then those monks delighted in the Blessed One’s teaching. Having delighted and expressed
their gratitude they departed from the Blessed One’s presence.
The City
Nagarasūtra
Trans. Bhikkhu Sujato
Success!
Thus have | heard. On one occasion the Blessed One was staying at Sāvatthī in Jeta’s Grove,
Anathapindika’s Park. There the Blessed One addressed the monks:
“Monks, before my unexcelled full enlightenment, when I was not yet fully enlightened, while
alone in seclusion, on retreat, this thought arose in my mind:
‘Alas, this world has fallen into trouble, in that it is born, become old, dies, passes away and is
reborn, yet these beings do not understand in accord with reality the escape from old age and
death.’
“Then it occurred to me: ‘When what exists does old age and death come to be? What is the
condition for subsequent old age and death?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When birth exists, old age and death come to
be. Birth is the condition for subsequent old age and death.’
“Then it occurred to me: ‘When what exists does birth come to be? What is the condition for
subsequent birth?’ When | paid careful attention to this, the breakthrough in accordance with
reality arose: ‘When existence exists, birth comes to be. Existence is the condition for
subsequent birth.’
“Then it occurred to me: ‘When what exists does existence come to be? What is the condition
for subsequent existence?’ When | paid careful attention to this, the breakthrough in accordance
with reality arose: ‘When grasping exists, existence comes to be. Grasping is the condition for
subsequent existence.’
“Then it occurred to me: ‘When what exists does grasping come to be? What is the condition for
subsequent grasping?’ When | paid careful attention to this, the breakthrough in accordance
with reality arose: ‘When craving exists, grasping comes to be. Craving is the condition for
subsequent grasping.’
103
“Then it occurred to me: ‘When what exists does craving come to be? What is the condition for
subsequent craving?’ When | paid careful attention to this, the breakthrough in accordance with
reality arose: ‘When feeling exists, craving comes to be. Feeling is the condition for subsequent
craving.’
“Then it occurred to me: ‘When what exists does feeling come to be? What is the condition for
subsequent feeling?’ When | paid careful attention to this, the breakthrough in accordance with
reality arose: ‘When contact exists, feeling comes to be. Contact is the condition for subsequent
feeling.’
“Then it occurred to me: ‘When what exists does contact come to be? What is the condition for
subsequent contact?’ When | paid careful attention to this, the breakthrough in accordance with
reality arose: ‘When the six sense fields exist, contact comes to be. The six sense fields are the
condition for subsequent contact.’
“Then it occurred to me: ‘When what exists do the six sense fields come to be? What is the
condition for subsequent six sense fields?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When name-&-form exists, the six sense fields
come to be. Name-&-form is the condition for subsequent six sense fields.’
“Then it occurred to me: ‘When what exists does name-&-form come to be? What is the
condition for subsequent name-&-form?’ When | paid careful attention to this, the breakthrough
in accordance with reality arose: ‘When consciousness exists, name-&-form comes to be.
Consciousness is the condition for subsequent name-&-form.’
“Then it occurred to me: ‘When what exists does consciousness come to be? What is the
condition for subsequent consciousness?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When name-&-form exists, consciousness
comes to be. Name-&-form is the condition for subsequent consciousness.’
“Then it occurred to me: ‘Mentality (manasa) turns back from consciousness, it does not go
beyond this.’
“That is to say: Consciousness is the condition for name-&-form. Name-&-form is the condition
for the six sense fields. The six sense fields are the condition for contact. Contact is the
condition for feeling. Feeling is the condition for craving. Craving is the condition for grasping.
Grasping is the condition for existence. Existence is the condition for birth. Birth is the condition
for old age & death, sorrow, lamentation, pain, dejection, and anguish to come to be. Such is
the origin of this whole mass of suffering.
“Then it occurred to me: ‘When what does not exist do old age and death not come to be? Due
to the cessation of what do old age and death cease?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When there is no birth, old age and death do not
come to be. Due to the cessation of birth, old age and death cease.’
104
“Then it occurred to me: ‘When what does not exist does birth not come to be? Due to the
cessation of what does birth cease?’ When | paid careful attention to this, the breakthrough in
accordance with reality arose: ‘When there is no existence, birth does not come to be. Due to
the cessation of existence, birth ceases.’
“Then it occurred to me: ‘When what does not exist does existence not come to be? Due to the
cessation of what does existence cease?’ When | paid careful attention to this, the breakthrough
in accordance with reality arose: ‘When there is no grasping, existence does not come to be.
Due to the cessation of grasping, existence ceases.’
“Then it occurred to me: ‘When what does not exist does grasping not come to be? Due to the
cessation of what does grasping cease?’ When | paid careful attention to this, the breakthrough
in accordance with reality arose: ‘When there is no craving, grasping does not come to be. Due
to the cessation of craving, grasping ceases.’
“Then it occurred to me: ‘When what does not exist does craving not come to be? Due to the
cessation of what does craving cease?’ When | paid careful attention to this, the breakthrough in
accordance with reality arose: ‘When there is no feeling, craving does not come to be. Due to
the cessation of feeling, craving ceases.’
“Then it occurred to me: ‘When what does not exist does feeling not come to be? Due to the
cessation of what does feeling cease?’ When | paid careful attention to this, the breakthrough in
accordance with reality arose: ‘When there is no contact, feeling does not come to be. Due to
the cessation of contact, feeling ceases.’
“Then it occurred to me: ‘When what does not exist does contact not come to be? Due to the
cessation of what does contact cease?’ When | paid careful attention to this, the breakthrough in
accordance with reality arose: ‘When there is no six sense fields, contact does not come to be.
Due to the cessation of the six sense fields, contact ceases.’
“Then it occurred to me: ‘When what does not exist do the six sense fields not come to be? Due
to the cessation of what do the six sense fields cease?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When there is no name-&-form, the six sense
fields do not come to be. Due to the cessation of name-&-form, the six sense fields cease.’
“Then it occurred to me: ‘When what does not exist does name-&-form not come to be? Due to
the cessation of what does name-&-form cease?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When there is no consciousness, name-&-form
does not come to be. Due to the cessation of consciousness, name-&-form ceases.’
“Then it occurred to me: ‘When what does not exist does consciousness not come to be? Due to
the cessation of what does consciousness cease?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When there are no volitional activities,
105
consciousness does not come to be. Due to the cessation of volitional activities, consciousness
ceases.’
“Then it occurred to me: ‘When what does not exist do volitional activities not come to be? Due
to the cessation of what do volitional activities cease?’ When | paid careful attention to this, the
breakthrough in accordance with reality arose: ‘When there is no ignorance, volitional activities
do not come to be. Due to the cessation of ignorance, volitional activities cease.’
“Thus due to the cessation of ignorance, volitional activities cease. Due to the cessation of
volitional activities, consciousness ceases. Due to the cessation of consciousness, name-&-
form ceases. Due to the cessation of name-&-form, the six sense fields cease. Due to the
cessation of the six sense fields, contact ceases. Due to the cessation of contact, feeling
ceases. Due to the cessation of feeling, craving ceases. Due to the cessation of craving,
grasping ceases. Due to the cessation of grasping, existence ceases. Due to the cessation of
existence, birth ceases. Due to the cessation of birth, old age and death cease; and sorrow,
lamentation, pain, dejection, and anguish cease. Such is the cessation of this whole mass of
suffering.
“Then it occurred to me: ‘I have discovered this ancient path, an ancient road, an ancient way,
travelled by sages of the past.’
“Suppose a man wandering through the wilderness, the untravelled forest were to discover an
ancient path, an ancient road, an ancient way, travelled by people of the past. He follows it
along. Following it along he sees an ancient city, an ancient capital, endowed with parks and
groves and lotus ponds, beautiful, charming, delightful.
“It would occur to him: ‘Why don’t | go and announce this to the king?’ Then that man
announces to the king: ‘Your Highness, you should know this. | have seen in the wilderness, the
untravelled forest, an ancient path, an ancient road, an ancient way travelled by people of the
past. | followed it along. Following it along | saw an ancient city, an ancient capital, endowed
with groves and lotus ponds, beautiful, charming, delightful. Your Highness, you should
renovate that city!’
“Then that king renovates that city. And after some time that capital becomes successful and
prosperous, secure, with good food, and full of many people.
“In the same way | discovered that ancient path, ancient road, ancient way travelled by sages of
the past.
“What is that ancient path, ancient road, ancient way travelled by sages of the past?
“It is that noble eightfold path, that is: right view, right intention, right speech, right action, right
livelihood, right effort, right mindfulness, and right samadhi.
106
“That is that ancient path, ancient road, ancient way travelled by sages of the past.
“I followed it along. Following it along | saw old and age death, and | saw the origin of old age
and death, the cessation of old age and death, and the practice leading to the cessation of old
age and death.
“Thus | saw birth ... existence ... grasping ... craving ... feeling ... contact ... six sense fields ...
name-&-form ... consciousness ... volitional activities, | saw the origin of volitional activities, the
cessation of volitional activities, and the practice leading to the cessation of volitional activities.
“So | declare this principle that | have realized with my own direct knowledge to the monks,
nuns, laymen, laywomen, various followers of other religions, ascetics, brahmins, travellers, and
wanderers.
“And the monks, practicing rightly, become confident, they gain confidence in the principled
method that is skilful. So too the nuns, laymen, and laywomen, practicing rightly, become
confident, they gain confidence in the principled method that is skilful.
“Thus this holy life becomes extended, popular, widespread, until it is well proclaimed among
gods and humans.
The Discourse giving the Explanation and Analysis of
Conditional Origination from the Beginning
Pratityasamutpadadivibhanganirdesasutram
Trans. Bhikkhu Sujato
This | heard: at one time the Gracious One was dwelling near Sravasti, in Jeta's Wood, at
Anathapindada's monastery, together with a great Community of monks, with twelve-hundred
and fifty monks.
There the Gracious One addressed the monks, saying: “I will teach you, monks, about
conditional origination from the beginning, and its analysis, listen to it, apply your minds
thoroughly and well, and | will speak.
“What is conditional origination from the beginning?
“This being so that is, beginning with the arising of this that arises, thus: because of ignorance
there are volitional processes, because of volitional processes: consciousness, because of
107
consciousness: mind and body, because of mind and body: the six sense-spheres, because of
the six sense-spheres: contact, because of contact: feeling, because of feeling: craving,
because of craving: attachment, because of attachment: continuation, because of continuation:
birth, because of birth: old age, death, grief, lamentation, pain, sorrow, and despair all arise, and
so there is an origination of this whole great mass of suffering.
“This is called conditional origination from the beginning.
“What is its analysis?
Because of ignorance there are volitional processes’, what is ignorance?
“Not knowing the past, not knowing the future, not knowing the past and the future, not knowing
the internal, not knowing the external, not knowing the internal and the external, not Knowing
what are volitional actions, not knowing results, not knowing volitional actions and their results,
not knowing the Buddha, not knowing the Teaching, not knowing the Community, not knowing
suffering, not knowing origination, not knowing cessation, not knowing the path, not knowing
causes, not knowing the origination of causes in things, not knowing what is wholesome and
unwholesome, blameworthy and blameless, what should be practiced and what should not be
practiced, not knowing the despicable and the excellent, the black and the white, those things
that are a part of conditional origination, again not knowing the comprehending of the six
spheres of contact as they really are, not knowing here and now things as they really are, not
seeing, not penetrating, darkness, complete delusion, blind ignorance. This is called ignorance.
“What are volitional processes?
“There are these three volitional processes: bodily volitional processes, verbal volitional
processes, mental volitional processes.
Because of volitional processes: consciousness’, what is consciousness?
“There is a group of six consciousnesses: eye-consciousness, ear-, nose-, tongue-, body-, and
mind-consciousness.
“Because of consciousness: mind and bodily form’, what is mind? The four formless constituent
groups. Which four? The feelings constituent group, the perceptions constituent group, the
volitional processes constituent group, the consciousness constituent group. What is bodily
form? Whatever bodily form there is, all of that is made of the four great elements. Attachment
to the four great elements this is bodily form. This simply and in short is what is called mind and
bodily form.
Because of mind and body: the six sense-spheres’, what are the six sense-spheres?
108
“The six internal sense-spheres: the internal eye-sense-sphere, the internal ear-, nose-, tongue-
, body-, and mind-sense-spheres.
Because of the six sense-spheres: contact’, what is contact?
“There is a group of six contacts: eye-contact, ear-, nose-, tongue-, body-, and mind-contact.
Because of contact: feeling’, what is feeling?
“There are three feelings, pleasant, unpleasant, and neither-pleasant-nor-unpleasant.
Because of feeling: craving’, what is craving?
“There are three cravings: craving for the sense-realm, craving for the form-realm, and craving
for the formless-realm.
Because of craving: attachment’, what is attachment?
“There are four attachments: attachment to sense pleasures, attachment to views, attachment
to virtue and practice, attachment to self-theories.
Because of attachment: continuation’, what is continuation?
“There are three continuations: continuation in the sense-realm, continuation in the form-realm,
continuation in the formless-realm.
Because of continuation: birth’, what is birth?
“For the various beings in the various classes of beings there is birth, being born, appearing,
turning up, manifestation, the acquisition of the constituent parts of mind and body, the
acquisition of the elements, the acquisition of the sense-spheres, the turning up of the
constituents of mind and matter, the manifestation of the life faculty.
“Because of birth: old age and death’, what is old age?
“Whatever baldness, greying hair, wrinkled skin, agedness, bentness, crooked-, warped-,
twisted-, aging-, hanging-bodiliness, rheumatic pains in the body, forward bending of the body,
propping up on crutches, indisposition, slowness, dwindling away, complete dwindling away,
decay of the sense faculties, breaking up of the processes, elderliness, decrepitude. This is
called old-age.
“What is death?
109
“For the various beings in the various classes of beings, there is a fall, a falling away, an internal
dwindling away, a dwindling away of the lifespan, a dwindling away of the vital heat, a cessation
of the life-faculty, a throwing off of the constituent parts, a death, a making of time. This is called
death.
“This death together with the former old-age, these two together are in short what is called old-
age and death.
“This is what is called the analysis of conditional origination.
“I will teach you, monks, about conditional origination from the beginning, and its analysis’, is
what was said to you, and this is what was said in reply.
The Gracious One said this, and those monks were uplifted and greatly rejoiced in the Gracious
One's words.
The Discourse on the Fourfold Assembly
Catusparisat sūtra - Sarvastivada Dirgha agama
Trans. Bhikkhu Sujato
The Awakening
The bodhisattva, the Blessed One, was dwelling in Uruvela on the bank of the Nerafjara river at
the root of the Bodhi tree, always composed, and dwelling devoted to the development of the
qualities that lead to Awakening.
In the first watch of the night he inclined his mind to direct knowledge: the realisation of the
knowledge of the scopes of psychic potency. He wielded the manifold scopes of psychic
potency.
That is to say: having been one, he became many; having been many, he became one; he
appeared and vanished by means of the knowledge and vision that he wielded; he went
unhindered with his body through a wall, through a cliff, through a rampart as though through
space; he dived in and out of the earth as though it were water; he walked on water with his
body unhindered as though it were earth; seated cross-legged, he travelled in space like a bird;
with his hand he touched and stroked the moon and sun so powerful and mighty; he exercised
mastery with the body as far as the Brahma world.
110
That is how the bodhisattva, the Blessed One, while dwelling in Uruvela on the bank of the
Nerafijara river at the root of the Bodhi tree, always composed, and dwelling devoted to the
development of the qualities that lead to Awakening, in the first watch of the night wielded the
manifold scopes of psychic potency.
Then the bodhisattva, the Blessed One, dwelling at Uruvela (...as before, up until...) dwelling
devoted.
In the first watch of the night he inclined his mind to direct knowledge: the realisation of the
knowledge of the recollection of past abodes. He recollected his manifold past abodes.
That is to say: one birth, two births, three, four, (up to) he recollected many aeons of world-
dissolution.
That is how the bodhisattva, the Blessed One, while dwelling in Uruvela on the bank of the
Nerafjara river at the root of the Bodhi tree, always composed, and dwelling devoted to the
development of the qualities that lead to Awakening, in the first watch of the night recollected his
manifold past abodes.
Then the bodhisattva, the Blessed One, dwelling at Uruvela (...as before, up until...) dwelling
devoted.
In the middle watch of the night he inclined his mind to direct knowledge: the realisation of the
knowledge of the divine ear. With the divine ear, which is purified and surpasses the human, he
heard both kinds of sounds, human and non-human, whether far or near.
That is how the bodhisattva, the Blessed One, while dwelling in Uruvela on the bank of the
Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the
development of the qualities that lead to Awakening, in the middle watch of the night wielded the
knowledge of the divine ear.
Then the bodhisattva, the Blessed One, dwelling at Uruvela (...as before, up until...) dwelling
devoted.
In the middle watch of the night he inclined his mind to true knowledge: the realisation of the
knowledge of the divine eye.
With the divine eye, which is purified and surpasses the human, he saw beings passing away
and being reborn, beautiful and ugly, inferior and superior, going to fortunate and unfortunate
destinations, and he understood how beings fare in accordance with their karma thus:
“These beings who engaged in misconduct by body, speech, and mind, who reviled the noble
ones, held wrong view, and undertook karma based on wrong view, for that reason with the
111
break-up of the body, after death, are reborn in the plane of misery, an unfortunate destination,
in the lower world, among the hell-beings.
“These beings who engaged in good conduct by body, speech, and mind, who did not revile the
noble ones, held right view, and undertook karma based on right view, for that reason with the
break-up of the body, after death, are reborn in a good destination, in a heavenly world, among
the gods.”
That is how the bodhisattva, the Blessed One, while dwelling in Uruvela on the bank of the
Nerafijara river at the root of the Bodhi tree, always composed, and dwelling devoted to the
development of the qualities that lead to Awakening, in the middle watch of the night wielded the
knowledge of the divine eye.
Then the bodhisattva, the Blessed One, dwelling at Uruvela (...as before, up until...) dwelling
devoted.
In the last watch of the night he inclined his mind to direct knowledge: the realisation of the
knowledge of the encompassing of mind.
He understood in accordance with reality the thoughts and examinations in the minds of other
beings and persons with his mind. He understood in accordance with reality mind with lust as
mind with lust; he understood in accordance with reality mind without lust as mind without lust;
he understood in accordance with reality mind with hatred or without hatred; with delusion or
without delusion; distracted or contracted; lazy or energetic; restless or not restless; not
peaceful or peaceful; in samadhi or not in samadhi; undeveloped or developed; unliberated or
liberated.
That is how the bodhisattva, the Blessed One, while dwelling in Uruvela on the bank of the
Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the
development of the qualities that lead to Awakening, in the last watch of the night wielded the
knowledge of the encompassing of mind.
Then the bodhisattva, the Blessed One, dwelling at Uruvela (...as before, up until...) dwelling
devoted.
In the last watch of the night he inclined his mind to direct knowledge: the realisation of the
knowledge of the ending of defilements.
He understood in accordance with reality, “This is the noble truth of suffering.” “This is the origin
of suffering.” “This is the cessation of suffering.” He understood in accordance with reality, “This
is the noble truth of the way leading to the cessation of suffering.” When he knew and saw thus,
his mind was liberated from the defilement of sensual desire, from the defilement of existence,
and from the defilement of ignorance. When it was liberated there came the knowledge and
112
vision, “I am liberated.” He understood, “Birth is ended, the spiritual life has been lived, what had
to be done has been done, there is no more coming back to this existence.”
Thus the bodhisattva, the Blessed One, while dwelling in Uruvela on the bank of the Nerafjara
river at the root of the Bodhi tree, having finished his task, having done what had to be done,
being fully Awakened, attained the samadhi of the fire element.
1. Salutation by two Brahmas
Then two gods of Brahma’s retinue dwelling in the Brahma realm thought thus:
“The Buddha, the Blessed One, who is dwelling in Uruvela on the bank of the Nerafjara river
immediately after full Awakening, has attained the samadhi of the fire element. He has been
seated for seven days in one posture without moving, and without being offered alms-food.
What if we were to go there and each praise him with a verse?”
Then the two gods of Brahma’s retinue, like a strong man would bend his extended arm, or
would extend his bended arm, vanished from the Brahma realm and appeared standing before
the Blessed One.
Then one of the gods of Brahma’s retinue spoke this verse:
“Arise, O victor in battle,
Bringing your achievement of non-conflict,
wander in the world,
Happy One, teach the Dharma!
There will be some who will understand the gem of the Dharma!”
The second god of Brahma’s retinue at that time spoke this verse:
“Arise, O victor in battle,
With pride gone, without conflict,
wander in the world
Your mind is pure,
Like the full moon on the fifteenth day!”
Having spoken, the two gods of Brahma’s retinue vanished right there.
Then the Blessed One, having arisen from that samadhi, on that occasion spoke this verse:
“That which is sensual pleasure in the world
And that which is divine pleasure;
Compared to the pleasure of the ending of craving,
They are not worth a sixteenth part.
113
“Having put down a heavy burden,
One should not not take up another.
Taking up a burden is suffering,
Putting it down is pleasant.
“Having abandoned all craving,
With the ending of all fetters,
And the full understanding of all attachments,
One does not come to future existence.”
2. The first meal
The Buddha, the Blessed One sat for seven days in one posture without moving and without
being offered alms-food, experiencing the rapture and bliss of liberation.
Now on that occasion the merchants Tripusa and Bhallika with five hundred wagons were
travelling along that same road.
Then a god who was a former friend, relative, or companion of the merchants Tripusa and
Bhallika, for their welfare thought thus:
“This Buddha, the Blessed One, dwells in Uruvela on the bank of the Nerafijara river, at the root
of the Bodhi tree soon after full Awakening, experiencing the rapture and bliss of liberation. The
Buddha, the Blessed One has been seated for seven days in one posture without moving and
without walking for alms-food. Therefore, should the merchants Tripusa and Bhallika be the first
to offer alms-food, that would bring them benefit, welfare, and happiness for a long time. What if
|, aiming at their happiness, encourage them to offer alms-food?”
Then that god, having pervaded the merchant’s caravan of wagons with light, said this to the
merchants Tripusa and Bhallika:
“Merchants, merchants! This Buddha, the Blessed One, dwells in Uruvela on the bank of the
Neranjara river, at the root of the Bodhi tree soon after full Awakening, experiencing the rapture
and bliss of liberation. The Buddha, the Blessed One has been seated for seven days in one
posture without moving and without being offered alms-food. Therefore, you should be the first
to offer alms-food, which will bring you benefit, welfare, and happiness for a long time.”
Then the merchants Tripusa and Bhallika thought thus: “This Buddha cannot be an ordinary
person, nor can this be an ordinary declaration of the Dharma, if even this god encourages us to
offer alms-food to him, the Tathagata, arahant, and fully Awakened Buddha.”
Then the merchants Tripusa and Bhallika took much rice-cake and honey-lumps to the Blessed
One.
114
Having approached the Blessed One and bowed with their heads at his feet they stood at one
side and said to him:
“Both of us, Venerable Sir, have prepared excellent alms-food, including much rice-cakes and
honey-lumps, specially for the Blessed One. May the Blessed One accept out of compassion!”
Then the Blessed One thought thus: “If | were to accept alms-food from these with my own
hands, this would be like the followers of other religions and would not be appropriate for me.
What if | were to consider how the fully Awakened Buddhas of the past accepted alms-food for
the welfare of beings?”
Gods declared to the Blessed One: “Venerable Sir, the fully Awakened Buddhas of the past
accepted alms-food in a bowl, for the welfare of beings.” The Blessed One, extending his
knowledge & vision, also knew that the fully Awakened Buddhas of the past accepted alms-food
in a bowl, for the welfare of beings.
Then the Blessed One had need of a bowl.
3. The bowl
Then the Four Great Kings, knowing of the Blessed One’s need of a bowl, had four stone bowls
made from a rock mountain, not crafted or finished by humans, clear, clean, odourless, and
brought them to the Blessed One.
Having approached the Blessed One and bowed with their heads at his feet they stood at one
side.
Standing at one side the Four Great Kings said this to the Blessed One:
“Here, Venerable Sir, knowing that the Blessed One had need of a bowl, we had four stone
bowls made from a rock mountain, not crafted or finished by humans, clear, clean, odourless.
May the Blessed One accept alms-food from the merchants Tripusa and Bhallika for the welfare
of beings.”
Then the Blessed One thought thus: “If | were to accept a bowl from one of the Great Kings, the
other three might change their minds. If | accept two or three, the others might change their
minds. Why do I not accept the bowls from all four of the Great Kings and transform them into
one?”
Then the Blessed One, having accepted bowls from the Four Great Kings transformed them into
one.
115
Then the Blessed One accepted alms-food from the merchants Tripusa and Bhallika for the
welfare of beings.
Then the merchants Tripusa and Bhallika addressed the Blessed One:
“Venerable Sir, we go for refuge to the Buddha, we go for refuge to the Dharma, and we go for
refuge to that Sangha that will come to be in the future.”
Then the Blessed One spoke the following in appreciation of the gift of the merchants Tripusa
and Bhallika:
Meritorious deeds have a happy result
And wishes are fulfilled.
Swiftly, one attains
Ultimate peace, Nirvana.
Even the gods of Mara’s retinue
Are not able to prevent
One who has made merit
From reaching heaven beyond.
If, making an effort, with noble wisdom, generous,
Clearly seeing, he easily makes an end of suffering.
Then, after the Blessed One had spoken his appreciation, the merchants Tripusa and Bhallika
bowed with their heads at the Blessed One’s feet and left.
4. The Buddha’s illness and the request of Mara
Then the Blessed One, after taking the alms-food from the merchants Tripusa and Bhalika ate
his meal in that place.
Then the Blessed One became sick with a wind-ailment from the honey-lumps.
Then Mara the wicked, knowing that the Blessed One had become sick with a wind-ailment,
approached him, bowed with his head at the Blessed One’s feet and said to him:
“Attain final Nirvana, Blessed One! It is time for the Happy One’s final Nirvana!”
“Wicked One, | will not attain final Nirvana until | have disciples who are clever, skilled, wise,
competent to refute with Dharma the doctrines of others that arise from time to time, competent
and accomplished to teach with their own words the monks, nuns, laymen, and laywomen so
that my spiritual path will be extensive, for the many-folk, widespread, rightly elucidated for gods
and men.”
116
Then Mara the wicked—sad, disappointed and remorseful—vanished right there.
5. Sakka cures the Buddha
Then Sakka the Ruler of Gods, knowing that the Blessed One had become sick with a wind-
ailment, fetched from the great Dharitaki grove, in the vicinity of the rose-apple tree after which
this continent of Jamudipa is named, a medicinal fruit endowed with colour and fragrance, and
brought it to the Blessed One. Having bowed his head at the Blessed One’s feet he stood at one
side.
Standing at one side Sakka the Ruler of Gods said this to the Blessed One: “Here, Venerable
Sir, knowing that the Blessed One had become sick with a wind-ailment, | fetched from the great
DharitakT grove, in the vicinity of the rose-apple tree after which this continent of Jamudipa is
named, a medicinal fruit endowed with colour and fragrance. May the Blessed One eat it.
Having eaten it the wind will calm down and the sickness due to wind-ailment will be settled.”
After the Blessed One ate it the wind became calm and the sickness due to wind-aliment
became settled. Then the Blessed One became more comfortable and at ease.
6. Mucalinda the Dragon King
Then the Blessed One, having dwelt as long as he wished at the root of the Bodhi tree,
approached the dwelling of Mucalinda the Dragon King. Then he sat cross-legged at the root of
a certain tree, his body erect, and established presence of mindfulness.
Now, on that occasion a seven-day storm arose out of season at the dwelling of Mucalinda the
Dragon King.
Then Mucalinda the Dragon King, knowing that a seven-day storm had arisen out of season
came out from his dwelling, circled the Blessed One seven times and raised a great hood over
his head, thinking: “For these seven days, may the Blessed One not be cold, or hot, and may
the flies, mosquitoes, wind, heat, and crawling things not torment the Blessed One’s body.”
Then when Mucalinda the Dragon King knew that the seven days had passed he withdrew his
body from protecting the Blessed One. He adorned himself with bracelets, earrings, colourful
garlands and make-up, then he approached the Blessed One with his hands in afjali and said:
“For these seven days, | hope the Blessed One was not cold, or hot, and that the flies,
mosquitoes, wind, heat, and crawling things did not torment the Blessed One’s body.”
Then the Blessed One at that time spoke this verse:
“Pleasant is seclusion and contentment
117
For one who sees, having heard the Dharma.
Non-conflict is pleasant in the world,
Restraint regarding living creatures.
“Pleasant is dispassion in the world,
Having transcended sensual pleasures.
For one who has dispelled the conceit ‘I am’,
This indeed is the greatest pleasure.”
7. Dependent origination
Then the Blessed One, having dwelt as long as he wished at the dwelling of Mucalinda the
Dragon King, approached the root of the Bodhi tree.
Having approached the place where he had overcome craving, he sat cross-legged, set his
body erect and established presence of mindfulness. For seven days he remained in one
posture without moving and scrutinised the twelve-factored dependent origination in forward and
reverse order.
That is to say: when this is, that is; due to the arising of this, that arises. That is to say:
ignorance is the condition for volitional activities; volitional activities are the condition for
consciousness; consciousness is the condition for name-&-form; name-&-form is the condition
for the six sense fields; the six sense-fields are the condition for contact; contact is the condition
for feeling; feeling is the condition for craving; craving is the condition for grasping; grasping is
the condition for existence; existence is the condition for birth; birth is the condition for old age
and death, sorrow, lamentation, pain, dejection, and anguish. Such is the origin of this entire
mass of suffering.
“That is to say: when this is not, that is not; due to the cessation of this, that ceases. That is to
say: due to the cessation of ignorance, volitional activities cease; due to the cessation of
volitional activities, consciousness ceases; due to the cessation of consciousness, name-&-form
cease; due to the cessation of name-&-form, the six sense-fields cease; due to the cessation of
the six sense-fields, contact ceases; due to the cessation of contact, feeling ceases; due to the
cessation of feeling, craving ceases; due to the cessation of craving, grasping ceases; due to
the cessation of grasping, existence ceases; due to the cessation of existence, birth ceases;
due to the cessation of birth, old age and death cease, sorrow, lamentation, pain, dejection, and
anguish cease. Such is the cessation of this entire mass of suffering.”
Then the Blessed One, after seven days had passed, arose from that samadhi and at that time
spoke this verse:
“When Dharmas become clear
118
To the ardent brahman in jhana,
Then his doubts all vanish
When he understands Dharmas and their cause.
When Dharmas become clear
To the ardent brahman in jhana,
Then his doubts all vanish,
When he understands suffering and its cause.
“When Dharmas become clear
To the ardent brahman in jhana,
Then his doubts all vanish,
When he arrives at the ending of feelings.
“When Dharmas become clear
To the ardent brahman in jhana,
Then his doubts all vanish,
When he arrives at the ending of conditions.
“When Dharmas become clear
To the ardent brahman in jhana,
Then his doubts all vanish,
When he arrives at the ending of defilements.
“When Dharmas become clear
To the ardent brahman in jhana,
He remains, illuminating the whole world,
Like the sun that lights up the sky.
“When Dharmas become clear
To the ardent brahman in jhana,
He remains, dispelling Mara’s army,
Awake, freed from fetters.”
8. The invitation of Brahma to teach
Then the Blessed One thought thus:
“This Dharma attained by me is profound, appears profound, hard to see, hard to understand,
beyond the reach of reason, refined, subtle, comprehensible only by the wise.
If | were to teach this to others they would not understand. That would be disturbing and
wearisome, stressful for me, and my heart would not be uplifted. Why don’t | dwell alone in
wilderness and forest lands, devoted to my own happiness in this very life?”
119
And the mind of the Blessed One inclined towards inactivity and not teaching the Dharma.
Now, on that occasion Brahma Sabhapati thought thus:
“The world will perish! The world is doomed! For Tathagatas, arahants, fully Awakened Buddhas
only rarely arise in the world, like the flowers of the udumbara; but right now the Blessed Ones
mind inclines towards inactivity, not to teaching the Dharma. What if | were to approach him with
an invitation?”
Then Brahma Sabhapati, like a strong man would bend his extended arm, or would extend his
bended arm, vanished from the Brahma realm and appeared standing before the Blessed One.
Then Brahma Sabhāpati at that time spoke this verse:
“Before now among the Magadhans
An impure teaching has appeared, a defiled understanding.
Throw open the doors of the deathless!
Speak the Dharma of unsullied understanding!”
Then the Blessed One at that time spoke this verse:
“Hard it was to attain
The destruction of faults, Brahma.
By those overcome with lust for existence
This Dharma is not easily understood.
“This path goes against the stream
Profound, hard to see.
Those sullied with lust do not see
Obscured by that mass of darkness.”
“There are, Venerable Sir, beings who are born and grow up in the world with sharp faculties,
with mediocre faculties, and with weak faculties; with their own nature, quick to understand, and
of little dust, with little dust in their eyes, who will perish through not hearing the Dharma. Teach
the Dharma, Blessed One! Teach the Dharma, Happy One! There will be those who understand
the Dharma.”
Then the Blessed One thought thus: “Why don’t | survey the world with my own Buddha’s Eye?”
The Blessed One looked with his own Buddha’s Eye and surveyed the world. There were
beings who are born and grew up in the world with sharp faculties, with mediocre faculties, and
with weak faculties; with their own nature, quick to understand, and of little dust, with little dust
in their eyes, who will perish through not hearing the Dharma. When he saw this he was
overwhelmed with a great compassion for beings.
120
And Blessed One at that time spoke this verse:
“Wide open is the door to the Deathless!
May those who wish to hear rejoice in faith!
Expecting it would be wearisome | did not speak
This excellent Dharma to humanity, Brahma.”
Then Brahma Sabhdapati thought thus: “The Blessed One will teach the Dharma! The Happy
One will teach the Dharma!” Knowing this, pleased and content, with mind elated, enraptured,
and happy, he bowed with his head at the Blessed One’s feet, circled him three times keeping
him on the right, then vanished right there.
9. Deciding who first to teach
Then the Blessed One thought thus: “To whom should | first teach the Dharma?”
Then the Blessed One thought thus: “Why don't | first teach the Dharma to Arada Kalama, who
was my former teacher? That would be the highest worship, the highest respect, the highest
thought of appreciation and faith!”
Then a god announced to the Blessed One: “Arada Kalama passed away seven days ago.”
Also, the Blessed One extending his knowledge and vision knew: “Arada Kalama passed away
seven days ago.”
Then the Blessed One thought thus: “Alas, it is a great loss for Arada Kalama that he has
passed away without hearing this Dharma and Vinaya. If he had heard this Dnarma and Vinaya
he would have understood.”
Then the Blessed One thought thus: “To whom should | first teach the Dharma?” And then the
Blessed One thought thus: “Why don’t | first teach the Dharma to Udraka Ramaputra, who was
my former teacher? That would be the highest worship, the highest respect, the highest thought
of appreciation and faith!”
Then a god announced to the Blessed One: “Good sir, Udraka Ramaputra passed away last
night.”
Also, the Blessed One extending his knowledge and vision knew: “Udraka Ramaputra passed
away last night.” And then the Blessed One thought thus: “Alas, it is a great loss for Udraka
Ramaputra that he has passed away without hearing this Dharma and Vinaya. If he had heard
this Dharma and Vinaya he would have understood.”
121
Then the Blessed One thought thus: “To whom should | first teach the Dharma?” Then the
Blessed One thought thus: “Why don’t | first teach the Dharma to the five monks? Formerly,
when | was devoted to the practice of painful striving, they attended me with affection and
respect.”
Then the Blessed One thought thus: “Where are the five monks living now?” The Blessed One
saw with the divine eye that is purified and surpasses the human that the five monks were living
in Benares in the Sage’s Resort at the Deer Park.
Having dwelt as long as he wished at the root of the Bodhi tree he wandered towards Benares,
the city of the Kasis.
Meeting with Upaga the wanderer
Now, on that occasion the Ajivaka wanderer Upaga was travelling on the same road. He saw
the Blessed One coming in the distance and said to him:
“Venerable Gotama, your faculties are clear, the colour of your face is pure, and the colour of
your skin is bright. Who is the Venerable Gotama’s teacher? Dedicated to whom did you go
forth? Whose Dharma do you proclaim?”
The Blessed One at that time spoke this verse:
“| have no teacher at all,
And | can see no equal.
Alone in the world | am Awakened
| attained the highest Awakening.
“All | have overcome, all | know,
All dharmas do not smear me.
All is abandoned, from all fears | am free:
Having directly known for myself, who should | be dedicated to?
“To whom should | be dedicated, since | am without equal or compare,
Myself striving | attained awakening.
The Tathagata is the teacher of gods and men,
All-knowing, attained to all power.
“I am the worthy one in the worlds,
| am the unexcelled in the worlds.
In the worlds with their gods,
| am the Victor, overcomer of Mara.”
“Does the Venerable Gautama say, ‘Victor’?”
122
“A victor like me is unknown,
Who has attained the ending of defilements.
Wicked dharmas are defeated by me,
Therefore, Upaga, | am the Victor.”
“Where are you going, Venerable Gautama?"
“| will go to Benares
Sounding the Drum of the Deathless
To roll forth the Wheel of Dharma
That cannot be rolled back in the world.
“Having understood the way of the world,
they proclaim not being [thus].
Buddhas are always peaceful
Having crossed over attachment to the world.”
“You say you are a Victor, Venerable Gotama,” said the Ajivaka wanderer Upaga, and walked
down the road.
11. The middle way
Then the Blessed One wandered through the lands of Kasi people until he arrived at Benares.
Now on that occasion the five monks were dwelling in Benares in the Sages’ Resort at the Deer
Park.
The five monks saw the Blessed One coming in the distance. They agreed with each other that
they would not make a nice seat and perform the duties for him, saying:
“Good sirs, the ascetic Gotama is a slacker, luxurious, of luxury livelihood, who has given up
striving. These days he eats good food, rice and porridge with ghee and oil, and washes his
body with clean water!
“If he approaches here we will not pay respects, nor bow, nor rise from our seats, nor invite him,
nor even lay out a seat for him. We will merely say, ‘Here is a seat, Venerable Gotama, you may
sit if you wish.”
Nevertheless, when the Blessed One appeared approaching the five monks, the five monks
were impressed by his glory, his radiance, and his gravitas. So rising from their seats, one laid
out a seat, one set out water for washing the feet, one took his robe; and they said: “Sit, Master
Gotama, your seat is prepared.”
123
Then the Blessed One, realising thus: “These foolish men have failed, and have done the duties
for me,” sat down on the prepared seat.
Now, the five monks called the Blessed One by name, by family name, or as “Venerable”.
So the Blessed One addressed the five monks thus: “Monks, do not call the Tathagata by name,
or by family name, or as ‘Venerable’ (Aayasma).
“For what reason? If anyone calls the Tathagata by name, by family name, or as “Venerable”
that will be for a long time for the harm, ill, and suffering of that foolish man.”
They spoke thus: “Venerable Gotama, by means of your former way, practice, and tough life,
you did not attain any dharma that transcends the human, any distinction of knowledge and
vision, and a pleasant abiding. How can this be now that you have become slack, luxurious, of
luxurious livelihood, and have given up striving; these days you even eat good food, rice and
porridge with ghee and oil, and wash your body with clean water!”
Then the Blessed One said to the five monks: “Did you not notice, monks, that compared with
before, the Tathagata’s face is clear, his faculties are different?”
“Yes, Master Gotama.”
“Monks, there are two extremes that one gone forth should not cultivate nor develop nor
practice. There is the attachment to sensual pleasure, which is low, vulgar, common, of ordinary
people. And there is the devotion to self-torment, which is painful, ignoble, and pointless.
“Not approaching these two extremes, the middle way of practice creates vision, creates
knowledge, creates peace, and leads to direct knowledge, awakening, and Nirvana.
“What is the middle way of practice? The noble eightfold path, that is to say: right view, right
motivation, right speech, right action, right livelihood, right effort, right mindfulness, and right
samadhi as the eighth.”
The Blessed One was able to persuade the five monks from their unfortunate opinion. He taught
the two of the five monks who ate first, while three entered the village for alms. The six of them
ate what the three brought back.
And the Blessed One taught the three of the five monks who ate last, while two entered the
village for alms. The six of them ate what the two brought back. The Tathagata ate right away,
before noon.
12. The rolling forth of the Wheel of Dharma
The Blessed One addressed the five monks:
124
This is the noble truth of suffering’, monks, regarding teachings not heard before by me, wisely
attending, vision arose, knowledge arose, insight arose.
“This is the origin of suffering’, ‘This is the cessation of suffering’, ‘This is the way of practice
leading to the cessation of suffering’, monks, regarding teachings not heard before by me,
wisely attending, vision arose, knowledge arose, insight arose.
“By direct knowledge that noble truth of suffering is to be fully known’, monks, regarding
teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight
arose.
“By direct knowledge that noble truth of the origin of suffering is to be abandoned’, monks,
regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose,
insight arose.
“By direct knowledge that noble truth of the cessation of suffering is to be witnessed’, monks,
regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose,
insight arose.
“By direct knowledge that noble truth of the way of practice leading to the cessation of suffering
is to be developed’, monks, regarding teachings not heard before by me, wisely attending,
vision arose, knowledge arose, insight arose.
“By direct knowledge that noble truth of suffering has been fully known’, monks, regarding
teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight
arose.
“By direct knowledge that noble truth of the origin of suffering has been abandoned’, monks,
regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose,
insight arose.
“By direct knowledge that noble truth of the cessation of suffering has been witnessed’, monks,
regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose,
insight arose.
“By direct knowledge that noble truth of the way of practice leading to the cessation of suffering
has been developed’, monks, regarding teachings not heard before by me, wisely attending,
vision arose, knowledge arose, insight arose.
“Monks, as long as, regarding these four noble truths, with their three phases and twelve
aspects, vision did not arise, nor knowledge, nor realisation, nor insight, | was not liberated,
freed, bondless, released, with changeless mind in this world with its gods, Maras, and
125
Brahmas, with its ascetics and priests, in this generation with its gods and humans, and | did not
claim to be awakened in the unexcelled supreme awakening.
“Monks, when, regarding these four noble truths, with their three phases and twelve aspects,
vision arose, knowledge, realisation, and insight, | was liberated, freed, bondless, released, with
changeless mind in this world with its gods, Maras, and Brahmas, with its ascetics and priests,
in this generation with its gods and humans, and | claimed to be awakened in the unexcelled
supreme awakening.”
13. Kaundinya realises the Dharma
When this exposition of the Dharma was being spoken, the unsullied stainless vision of the
principles of the teachings arose for Venerable Kaundinya and 80,000 gods.
Then the Blessed One addressed Venerable Kaundinya:
“Kaundinya, do you fully understand the Dharma?”
“| fully understand, Blessed One.”
“Kaundinya, do you fully understand the Dharma?”
“I fully understand, Happy One.”
The Dharma was fully understood by Venerable Kaundinya, therefore Venerable Kaundinya
became known as “Ajfiata-Kaundinya’”.
The Dharma was fully understood by Venerable Kaundinya. Thus the earth spirits uttered this
resounding cry:
“Good sirs, in Benares, in the Sages’ Resort at the Deer Park, the Blessed One rightly set rolling
forth the wheel of the Dharma, with its three phases and twelve aspects, which cannot be justly
rolled back by any ascetic or priest or god or Mara or Brahma or anyone in the world. It is for the
welfare of the many-folk, the happiness of the many-folk, out of compassion for the benefit and
welfare and happiness of the world, with its gods and humans. Thus the hosts of the gods will
swell, while the hosts of the titans will dwindle.”
Having heard the cry of the earth spirits, the spirits of the rivers repeated the cry for the deities
of the Four Great Kings, the Thirty-three, the Yama, the Tusita, those who delight in creation,
and those who wield power over the creations of others. In that moment, that second, that
instant, the cry reached as far as the Brahma realm.
The gods of Brahma’s retinue uttered this resounding cry:
126
“Good sirs, in Benares, in the Sages’ Resort at the Deer Park, the Blessed One rightly set rolling
forth the wheel of the Dharma, with its three phases and twelve aspects, which cannot be justly
rolled back by any ascetic or priest or god or Mara or Brahma or anyone in the world. It is for the
welfare of the many-folk, the happiness of the many-folk, out of compassion for the benefit and
welfare and happiness of the world, with its gods and humans. Thus the hosts of the gods will
swell, while the hosts of the titans will dwindle.”
In Benares, in the Sages’ Resort at the Deer Park, the Blessed One set rolling forth the wheel of
the Dharma, with its three phases and twelve aspects. Therefore this exposition of the Dharma
is called “The Rolling Forth of the Wheel of Dharma”.
14. The four noble truths in detail
Then the Blessed One addressed the five monks:
“Monks, there are these four noble truths. What four?
“The noble truth of suffering, the origin of suffering, the cessation of suffering, and the noble
truth of the way of practice leading to the cessation of suffering.
“What is the noble truth of suffering?
“Birth is suffering, old age is suffering, sickness is suffering, death is suffering; separation from
the loved is suffering, association with the unloved is suffering; not getting what you want when
you search for it is suffering; in brief, the five grasping aggregates are suffering. For the final
knowledge of this the noble eightfold path should be developed.
“What is the noble truth of the origin of suffering?
“Craving that gives rise to future existence, which, together with delight and lust, delights here
and there. For the abandoning of that the noble eightfold path should be developed.
“What is the noble truth of the cessation of suffering?
“The remainderless abandoning, relinquishment, destroying, ending, fading, cessation, stilling,
and finishing of that very same craving that gives rise to future existence, which together with
delight and lust, delights here and there. For the witnessing of that the noble eightfold path
should be developed.
“What is the noble truth of the way of practice that leads to the cessation of suffering?
“The noble eightfold path, that is to say: right view, right intention, right speech, right action, right
livelihood, right effort, right mindfulness, and right samadhi. That should be developed.”
127
When this exposition of the Dharma was spoken Venerable Ajfiata-Kaundinya’s mind was freed
from defilements without grasping. And for the remainder of the five monks the unsullied,
stainless vision of the principles of the teachings arose. So on that occasion there was one
arahant in the world, with the Blessed One as the second.
15. The discourse on not-self
Then the Blessed One addressed the remainder of the five monks:
“Monks, form is not self. If form were self, then form would not lead to affliction and suffering,
and one could have it of form, ‘May my form be thus, may my form not be thus.’
“But since, monks, form is not self, therefore form does lead to affliction and suffering, and one
cannot have it of form, ‘May my form be thus, may my form not be thus.’
“And so on for feeling, perception, and volitional activities. Monks, consciousness is not self. If
consciousness were self, then consciousness would not lead to affliction and suffering, and one
could have it of consciousness, ‘May my consciousness be thus, may my consciousness not be
thus.’
“But since, monks, consciousness is not self, therefore consciousness does lead to affliction
and suffering, and one cannot have it of consciousness, ‘May my consciousness be thus, may
my consciousness not be thus.’
“What do you think, monks, is form permanent or impermanent?” “Impermanent, Venerable Sir.”
“And further, is what is impermanent suffering or not?” “Suffering, Venerable Sir.”
“And further, is it suitable for the learned noble disciple to take as self what is impermanent,
suffering, and subject to change: ‘This is mine, | am this, this is my self.’?”
“No, Venerable Sir.”
“And so are feeling, perception, volitional activities, or consciousness permanent or
impermanent?”
“Impermanent, Venerable Sir.”
“And further, is what is impermanent suffering or not?”
“Suffering, Venerable Sir.”
“And further, is it suitable for the learned noble disciple to take as self what is impermanent,
suffering, and subject to change: ‘This is mine, | am this, this is my self.’?”
128
“No, Venerable Sir.”
“Therefore, now, monks, whatever form of the past, future, or present, in oneself or outside,
coarse or fine, inferior or superior, near or far, all one should see with right wisdom in
accordance with reality, thus: ‘Not mine, not | am, not my self’.
“And so for whatever feeling, perception, or volitional activities. Whatever consciousness of the
past, future, or present, in oneself or outside, coarse or fine, inferior or superior, near or far, all
one should see with right wisdom in accordance with reality, thus: ‘Not mine, not | am, not my
self’.
“When, monks, a learned noble disciple contemplates the five grasping aggregates as ‘That is
not I, that is not mine’, thus contemplating they do not grasp at anything in the world. Not
grasping they are not anxious. Not being anxious they become extinguished in themselves, and
understand: ‘Birth for me is ended; the spiritual journey is complete; done is what needed to be
done; there is no return to this state of existence.’
When this exposition of the Dharma was spoken the remainder of the five monks’ minds were
freed from defilements without grasping. So on that occasion there were five arahants in the
world, with the Blessed One as the sixth.
16. YaSa goes for refuge
Now, on that occasion a certain son of a foremost family lived in Benares, named YaSa. He
enjoyed himself day after day entertained by music played entirely by women.
Then, worn out and overburdened by the entertainment, he fell asleep right there. And the
women, too, worn out, wearied, and overburdened fell asleep right there.
During the night Yasa the son of a foremost family woke from his sleep and saw all the women
rolling about, losing their clothes, with hair dishevelled and arms scattered, nude, muttering.
When he saw this, his very own inner chamber appeared like a charnel ground. Then Yasa the
son of a foremost family got off the luxury bed, put on a pair of sandals bedecked with 100,000
jewels, and approached the door of his inner chamber. As he approached he made an
utterance: “I am disgusted! | am distressed, good sir!” Thus non-humans opened the door and
no sound came forth.
Then Yaśa the son of a foremost family approached the door of the house. As he approached
he made an utterance: “Il am disgusted! | am distressed, good sir!” Thus non-humans opened
the door and no sound came forth.
129
Then Yaśa the son of a foremost family approached the door of the city. As he approached he
made an utterance: “I am disgusted! | am distressed, good sir!” Thus non-humans opened the
door and no sound came forth.
Then Yaśa the son of a foremost family went to the bank of the river Barakaya.
Now, on that occasion the Blessed One was on the far shore of the river Barakaya walking
meditation on the walking path in the open outside the dwelling. YaSa the son of a foremost
family saw the Blessed One in the distance. Seeing him, he once more made an utterance: “I
am disgusted, ascetic! | am distressed, ascetic!”
Then the Blessed One said to YaSa the son of a foremost family: “Come, young man. This is not
disgusting. This is not distressing.”
Then Yaśa the son of a foremost family on the bank of the river Barakaya took off his pair of
sandals bedecked with 100,000 jewels, crossed the river Barakaya by means of a ford to the far
shore, and approached the Blessed One.
He bowed down to the Blessed One’s feet and stood to one side. Then the Blessed One took
YaSa the son of a foremost family into his dwelling and sat on a prepared seat.
The Blessed One illuminated, roused, empowered, and encouraged Yaśa the son of a foremost
family with talk on Dharma, which previous Buddhas and Blessed Ones who have passed away
had taught, that is: talk on generosity, talk on ethics, talk on heaven, on the advantages and
dangers of sensual pleasures; he explained in detail those things on the side of defilement and
cleansing.
When the Blessed One saw his mind was firm, workable, gentle, free of hindrances; that he was
able and capable to fully understand the special Dharma teaching, then he explained in detail
the four noble truths which are the special Dharma teaching of the Buddha, the Blessed Ones,
that is: suffering, origin, cessation, path.
Just as clean cloth free of blemishes will rightly take up the dye, in the same way Yaśa the son
of foremost family in that very seat penetrated to the four noble truths, that is: suffering, origin,
cessation, path.
Then Yaśa the son of a foremost family saw the Dharma, attained the Dharma, realised the
Dharma, comprehended the Dharma; he crossed over doubt, was not dependent on another,
not led by another, was attained to confidence in the Dharmas in the Teacher’s dispensation.
Rising from his seat he arranged his robe over one shoulder and extended his hands in añjali
towards the Blessed One and said:
130
“| am amazed, Venerable Sir, it is amazing! | go for refuge to the Blessed One and to the
Dharma and to the Sangha of monks. | can be regarded from today until the day | die as a lay
follower of faith who has gone for refuge for life.”
17. YaSa’s father
A certain harem girl saw that Yaśa the young man was not in his own luxury bed. She went to
the householder of that foremost family, and said: “Sir, please know that Yasa the young man is
not to be seen in his luxury bed.”
Then the householder of that foremost family thought: “May the young man not have been taken
by thieves or bandits, and may he not have left on his own accord!” Realising this he sent horse-
messengers in the four directions to look and he himself taking a lamp in his hand went with a
man to the bank of the river Barakaya.
The householder of that foremost family saw the sandals bedecked with 100,000 jewels that
were left on the bank of the river Barakaya, and again he thought: “May the young man not have
been taken by thieves or bandits, and may he not have left on his own accord! And may the
young man not have crossed the river Barakaya by means of a ford.”
Then the householder of that foremost family crossed over the river Barakaya by means of that
very same ford and approached the Blessed One.
The Blessed One saw the householder of that foremost family in the distance, and he further
thought: “Why don’t | perform an act of psychic potency such that the householder of that
foremost family does not see YaSa the son of the foremost family, even though he is seated
right here?”
Then the Blessed One performed an act of psychic potency such that the householder of that
foremost family did not see YaSa the son of the foremost family, even though he was seated
right there.
Then the householder of the foremost family approached the Blessed One and said:
“Has the Blessed One seen Yaśa the young man?”
“Well, householder, take a seat. It is possible that seated on this very seat you may see YaSa,
the young man.”
Then the householder of that foremost family thought: “Surely the Blessed One has seen Yaśa
the young man, since he said, ‘Well, householder, take a seat. It is possible that seated on this
very seat you may see YaSa, the young man.” Realising this he was delighted, overjoyed,
elated, and overcome with rapture and happiness, so he bowed his head at the Blessed One’s
feet and sat at one side.
131
The Blessed One illuminated, roused, empowered, and encouraged the householder of that
foremost family who was seated at one side with talk on Dharma, which previous Buddhas and
Blessed Ones who have passed away had taught, that is: talk on generosity, talk on ethics, talk
on heaven, on the advantages and dangers of sensual pleasures; he explained in detail those
things on the side of defilement and cleansing. When the Blessed One saw his mind was firm,
workable, gentle, free of hindrances; that he was able and capable to fully understand the
special Dharma teaching, then he explained in detail the four noble truths which are the special
Dharma teaching of the Buddha, the Blessed Ones, that is: suffering, origin, cessation, path.
Just as clean cloth free of blemishes will rightly take up the dye, in the same way Yaśa the son
of foremost family in that very seat penetrated to the four noble truths, that is: suffering, origin,
cessation, path.
Then the householder of that foremost family saw the Dharma, attained the Dharma, realised
the Dharma, comprehended the Dharma; he crossed over doubt, crossed over uncertainty, was
not dependent on another, not led by another, was attained to confidence in the Dharmas in the
Teacher's dispensation. Rising from his seat he arranged his robe over one shoulder and
extended his hands in añjali towards the Blessed One and said:
“| am amazed, Venerable Sir, it is amazing! | go for refuge to the Blessed One and to the
Dharma and to the Sangha of monks. | can be regarded from today until the day | die as a lay
follower of faith who has gone for refuge for life.”
Now while that Dharma exposition was being taught the unsullied, stainless vision of the
principles of the teachings arose for that householder of that foremost family; and Yasa the
young man’s mind was freed from defilements without grasping.
Then the Blessed One relaxed that act of psychic potency and at that time spoke this verse:
“Enough is done to live the Dharma
As a tamed, peaceful, controlled, spiritual practitioner.
Having laid down the rod towards all living beings,
He is a priest, he is an ascetic, he is a monk.”
Then the householder of that foremost family said to YaSa the young man:
“Come, young man, let us go home. Your mother is weary with lamenting.”
Then the Blessed One said his to the householder of that foremost family:
“What do you think, householder? Would one who has penetrated the four noble truths—
suffering, origin, cessation, path—with the knowledge and the vision of one beyond training stay
in a house or a home enjoying stored up possessions or enjoying sensual pleasures?”
132
“No, Venerable Sir.”
“Whereas you, householder, have penetrated the four noble truths—suffering, origin, cessation,
path—with the knowledge and the vision of a trainee, YaSa the young man has penetrated the
four noble truths—suffering, origin, cessation, path—with the knowledge and the vision of one
beyond training.”
“It is a gain, Venerable Sir, it is a great gain, for Yaśa the young man that he has penetrated the
four noble truths—suffering, origin, cessation, path—with the knowledge and the vision of one
beyond training.
“It would be good if the Blessed One with YaSa as his accompanying ascetic would come to the
home of my foremost family out of compassion.” The Blessed One consented in silence to the
householder of that foremost family.
Knowing that the Blessed One had consented in silence, the householder of that foremost
family bowed with his head at the Blessed One’s feet and left.
Now on that occasion there were six arahants in the world, with the Blessed One as seventh.
18. Visiting YaSa’s home
Then, after that night had passed, the Blessed One went with Venerable Yaśa as his
accompanying ascetic to the home of that householder of that foremost family.
Venerable YaSa’s aunt and former partner saw the Blessed One in the distance.
Then they prepared a seat of the Blessed One, and said: “May the Blessed One sit on this
prepared seat.” The Blessed One sat on that prepared seat.
Then Venerable YaSa’s aunt and former partner bowed with the heads to the Blessed One’s
feet and sat down at one side.
While seated at one side the Blessed One illuminated, roused, empowered, and encouraged
Venerable YaSa’s aunt and former partner with talk on Dharma, which previous Buddhas and
Blessed Ones who have passed away had taught, that is: talk on generosity, talk on ethics, talk
on heaven, on the advantages and dangers of sensual pleasures, on defilement and cleansing,
on renunciation and seclusion, and the benefits on the side of cleansing; such Dharma talk he
explained in detail.
When the Blessed One saw their minds were firm, workable, gentle, free of hindrances; that
they were able and capable to fully understand the special Dharma teaching, then he explained
in detail the four noble truths which are the special Dharma teaching of the Buddha, the Blessed
Ones, that is: suffering, origin, cessation, path.
133
Just as clean cloth free of blemishes will rightly take up the dye, in the same way while
Venerable YaSa’s aunt and former partner were in that very seat they penetrated to the four
noble truths, that is: suffering, origin, cessation, path.
Then Venerable YaSa’s aunt and former partner saw the Dharma, attained the Dharma, realised
the Dharma, comprehended the Dharma; they crossed over doubt, crossed over uncertainty,
were not dependent on another, not led by another, were attained to confidence in the Dharmas
in the Teacher’s dispensation. Rising from their seats they arranged his robe over one shoulder
and extended their hands in anjali towards the Blessed One and said:
“We are amazed, Venerable Sir, it is amazing! We go for refuge to the Blessed One and to the
Dharma and to the Sangha of monks. We can be regarded from today until the day we die as
lay followers of faith who have gone for refuge for life.”
Then the Blessed One, having illuminated, roused, empowered, and encouraged Venerable
YaSa’s aunt and former partner with talk on Dharma, rose from his seat and departed.
19.1 The going forth of Purna, Vimala, Gavampati, and Subahu
The sons of the second, third, fourth, and fifth families of Benares—Purna, Vimala, Gavampati,
and Subahu—heard that Yaśa the son of the foremost family had shaved off his hair and beard,
put on the dyed robe, and had rightly gone forth from the home life into homelessness.
They thought: “This Buddha cannot be any ordinary person, nor can this be an ordinary
declaration of the Dharma, if Yaśa the son of the foremost family, so delicate and refined, after
hearing the Dharma has shaved off his hair and beard, put on the dyed robe, and has rightly
gone forth from the home life into homelessness.”
Then the sons of the second, third, fourth, and fifth families—Pūrņa, Vimala, Gavampati, and
Subahu—approached the Blessed One, bowed with their heads at his feet and stood to one
side.
Standing at one side, Pūrņa, Vimala, Gavampati, and Subahu said to the Blessed One:
“Venerable Sir, we wish to gain the going forth, the full entrance to monkhood in the well-
proclaimed Dharma and Vinaya. We would live the spiritual life in the presence of the Blessed
One.”
“Venerables, you have gained the the going forth, the full entrance to monkhood in the well-
proclaimed Dharma and Vinaya. Now that you have gone forth, Venerables, you should dwell
alone, withdrawn, heedful, ardent, and resolute.”
134
Dwelling alone, withdrawn, heedful, ardent, and resolute, they realised in this very life with their
own direct knowledge and entered into the unexcelled culmination of the spiritual life for the
sake of which those sons of families shaved off their hair and beards and put on the dyed robe,
rightly going forth from the home life to homelessness. They understood that: “Birth is ended,
the spiritual life is fulfilled, done is what had to be done, there is no return to this existence.”
Now on that occasion there were ten arahants in the world, with the Blessed One as eleventh.
20. The going forth of 50 village lads
Fifty most excellent village lads heard that YaSa the son of the foremost family, and the sons of
the second, third, fourth, and fifth families—Pūrņa, Vimala, Gavampati, and Subahu—had
shaved off their hair and beard, put on the dyed robe, and had rightly gone forth from the home
life into homelessness.
They thought: “This Buddha cannot be any ordinary person, nor can this be an ordinary
declaration of the Dharma, if YaSa, Pirna, Vimala, Gavampati, and Subahu, so delicate and
refined, after hearing the Dharma has shaved off his hair and beard, put on the dyed robe, and
had rightly gone forth from the home life into homelessness.”
They approached the Blessed One, bowed with their heads at his feet and sat to one side.
Seated at one side, the fifty most excellent village lads said to the Blessed One:
“Venerable Sir, we wish to gain the going forth, the full entrance to monkhood in the well-
proclaimed Dharma and Vinaya. We would live the spiritual life in the presence of the Blessed
One.”
“Venerables, you have gained the the going forth, the full entrance to monkhood in the well-
proclaimed Dharma and Vinaya. Now that you have gone forth, Venerables, you should dwell
alone, withdrawn, heedful, ardent, and resolute.”
Dwelling alone, withdrawn, heedful, ardent, and resolute, they realised in this very life with their
own direct knowledge and entered into the unexcelled culmination of the spiritual life for the
sake of which those sons of families shaved off their hair and beards and put on the dyed robe,
rightly going forth from the home life to homelessness. They understood that: “Birth is ended,
the spiritual life is fulfilled, done is what had to be done, there is no return to this existence.”
Now on that occasion there were sixty arahants in the world, with the Blessed One as sixty-first.
The Buddha encourages the monks to travel, and sets out for Uruvela
Then the Blessed One addressed the monks: “Monks, | am freed from all snares, both human
and divine. You too are freed from all snares, both human and divine. Wander, monks, for the
135
welfare of the many-folk, for the happiness of the many-folk, out of compassion for the benefit of
the world, for the welfare and happiness of gods and men. Let not two go by the one road! Also,
| will go to Uruvela, to the village of Senayana.”
Then Mara the wicked thought: “The Blessed One has addressed the monks thus: ‘Monks, | am
freed from all snares, both human and divine. You too are freed from all snares, both human
and divine. Wander, monks, for the welfare of the many-folk, for the happiness of the many-folk,
out of compassion for the benefit of the world, for the welfare and happiness of gods and men.
Let not two go by the one road! Also, | will go to Uruvela, to the village of Senayana.’ What if |
were to approach him and create a vision?”
Then Mara the wicked transformed his body into the appearance of a student and approached
the Blessed One.
Having approached at that time he spoke this verse:
“Unfreed, he perceives he is free,
How can he imagine he is free?
You are tied with great ties!
Ascetic, you will not escape me!”
Then the Blessed One thought thus: “Mara the wicked has approached me and created a
vision.” Knowing this, the Blessed One at that time spoke this verse:
“| am free from all snares,
Both human and divine.
| Know you, wicked one!
You are destroyed right here, terminator!”
Then Mara the wicked thought: “The ascetic Gotama knows me by encompassing my mind with
his.” Realising this, sad, depressed, and remorseful, he vanished right there.
The Blessed One addressed the monks once more: “Monks, | am freed from all snares, both
human and divine. You too are freed from all snares, both human and divine. Wander, monks,
for the welfare of the many-folk (...as before, up until...) Also, | will go to Uruvela, to the village
of Senayana.”
“Yes, Venerable Sir’, those monks assented to the Blessed One, and departed to wander the
nations.
136
MULASARVASTIVADA VINAYA
Trans. Analayo
The following is a translation of a section of the Mulasarvastivada Vinaya which contains the
instructions for mindfulness of breathing (anapanasati).
Then, when the two months were over, the Blessed One rose from his concentration and sat
down on a seat prepared in front of the community of monastics. He said to the monastics: “If
heterodox practitioners come and ask you: ‘During these two months, what practice did the
recluse Gotama undertake to abide in concentration?’, you should reply: ‘He undertook
concentration through mindfulness of breathing.’ What is the reason? During these two months |
undertook contemplation through mindfulness of breathing, calmly sitting and abiding in it
“When | practised this contemplation, while breathing in | was without confusion, understanding
it as it really is; while breathing out | was also without confusion, understanding it as it really is.
“While breathing in long | was without confusion, understanding it as it really is; while breathing
out long | was also without confusion, understanding it as it really is. While breathing in short |
was without confusion, understanding it as it really is; while breathing out short | was also
without confusion, understanding it as it really is their arising and passing away. Pervading the
body when breathing (in), | understood it completely; pervading the body when breathing (out), |
also understood it completely. Calming the [bodily] activity when breathing (in), | understood it
as it really is; calming the [bodily] activity when breathing (out), | understood it as it really is.
“Experiencing [joy] when breathing in, | understood it as it really is; experiencing joy when
breathing out, | understood it as it really is. [Experiencing] happiness when breathing in, |
understood it as it really is; experiencing happiness when breathing out, | understood it as it
really is. [Experiencing] the (mental) activity when breathing in, | understood it as it really is;
experiencing the mental activity when breathing out, | understood it as it really is. Calming the
mental activity when breathing in, | understood it as it really is; calming the mental activity when
breathing out, | understood it as it really is.
“Cognizing the mind when breathing in, | understood it as it really is; cognizing the mind when
breathing out, | understood it as it really is. Gladdening the mind when breathing in, |
understood it as it really is; gladdening the mind when breathing out, | understood it as it really
is. Concentrating the mind when breathing in, | understood it as it really is; concentrating the
mind when breathing out, | understood it as it really is. Liberating the mind when breathing in, |
understood it as it really is; liberating the mind when breathing out, | understood it as it really is.
137
“Discerning impermanence when breathing in, | understood it as it really is; discerning
impermanence when breathing out, | understood it as it really is. Discerning abandoning when
breathing in, | understood it as it really is; discerning abandoning when breathing out, |
understood it as it really is. Discerning dispassion when breathing in, | understood it as it really
is; discerning dispassion when breathing out, | understood it as it really is. Discerning cessation
when breathing in, | understood it as it really is; up to discerning cessation when breathing out, |
understood it as it really is.”
138
ARTHAVINISCAYA SUTRA
“The Gathering of Meanings”
Translated by N. H. Samtani (Patna, 1971), edited by Anandajoti Bhikkhu.
This is a kind of compilation of basic Early Buddhist Teachings such as the five aggregates, the
sense fields, and so on. It exists in various translations such as in Sanskrit, Tibetan and
Chinese. It seems to be of Sautrantika/Sarvastivada affiliation.
This | heard: at one time the Gracious One was dwelling near Sravasti, at Mgara’s mother’s
mansion in the Eastern Grounds, together with a great monastic community of one thousand,
two-hundred and fifty monastics. There the Gracious One, with a voice that was firm, deep,
sweet, noble and without fault, addressed the monastics (saying): “I will teach the Dharma to
you, monastics, those Dharma teachings that are good in the beginning, good in the middle,
good in the end, with their meaning, with their (proper) phrasing, | will make known the spiritual
life which is complete, fulfilled, accomplished, that is to say, the Dharma instruction known as
the Analysis of the Topics. Listen well and carefully, apply your minds, and | will speak.”
“Surely, Gracious One,” those monastics replied to the Gracious One, and the Gracious One
said this: “What, monastics, are the Dharma instructions known as the Analysis of the Topics?
They are as follows: (1) The five components (of mind and matter), (2) the five components (of
mind and matter) that provide fuel for attachment, (3) the eighteen elements, (4) the twelve
sense-spheres, (5) the twelve factors of conditional origination, (6) the four noble truths, (7) the
twenty-two faculties, (8) the four absorptions, (9) the four formless attainments, (10) the four
spiritual states, (11) the four practices, (12) the four cultivations of concentration, (13) the four
ways of attending to mindfulness, (14) the four right strivings, (15) the four bases of spiritual
power, (16) the five faculties, (17) the five strengths, (18) the seven factors of awakening, (19)
the eightfold noble path, (20) the sixteen modes of mindfulness while breathing, (21) the four
factors of stream-entry, (22) the ten strengths of a Realised One, (23) the four confidences, (24)
the four analytical knowledges, (25) the eighteen special qualities of the Buddha, (26) the thirty-
two marks of a great man, (27) the eighty secondary characteristics. This, monastics, is
indicated as the Dharma explanation known as the Analysis of the Topics.
(1) The Five Components Herein, monastics, what are the five components?
They are as follows: (1) The bodily-form component, (2) the feelings component, (3) the
perceptions component, (4) the volitions component, (5) and the consciousness component.
These, monastics, are the five components.
139
(2) The Five Components that provide Fuel for Attachment Herein, monastics, what are the five
components (of mind and body) that provide fuel for attachment?
They are as follows: (1) The bodily-form component that provides fuel for attachment, (2) the
feelings component that provides fuel for attachment, (3) the perceptions component that
provides fuel for attachment, (4) the volitions component that provides fuel for attachment, (5)
the consciousness component that provides fuel for attachment. These, monastics, are the five
components that provide fuel for attachment.
(3) The Eighteen Elements Herein, monastics, what are the eighteen elements?
They are as follows: (1) The eye element, (2) the visible-form element, (3) the eye-
consciousness element, (4) the ear element, (5) the sound element, (6) the ear-consciousness
element, (7) the nose element, (8) the smell element, (9) the nose-consciousness element, (10)
the tongue element, (11) the taste element, (12) the tongue-consciousness element, (13) the
body element, (14) the tangible element, (15) the body-consciousness element, (16) the mind
element, (17) the thoughts element, (18) the mind-consciousness element. These, monastics,
are said to be the eighteen elements.
(4) The Twelve Sense-Spheres Herein, monastics, what are the twelve sense-spheres?
They are as follows: (1) The internal eye sense-sphere, (2) the external visible-form sense-
sphere, (3) the internal ear sense-sphere, (4) the external sound sense-sphere, (5) the internal
nose sense-sphere, (6) the external smell sense-sphere, (7) the internal tongue sense-sphere,
(8) the external taste sense-sphere, (9) the internal body sense-sphere, (10) the external
tangible sense-sphere, (11) the internal mind sense-sphere, (12) the external thought sense-
sphere. These, monastics, are said to be the twelve sense-spheres.
(5) The Twelve Factors of Conditional Origination Herein, monastics, what are the twelve factors
of conditional origination?
It is as follows: This being so, that is; from the arising of this, that arises. They are (also) as
follows: (1) With ignorance as condition: volitions, (2) with volitions as condition: consciousness,
(3) with consciousness as condition: mind and body, (4) with mind and body as condition: the
six sense-spheres, (5) with the six sense-spheres as condition: contact, (6) with contact as
condition: feeling, (7) with feeling as condition: craving, (8) with craving as condition:
attachment, (9) with attachment as condition: continuation, (10) with continuation as condition:
birth, (11) with birth as condition: (12) old age, death, grief, lamentation, pain, sorrow, and
despair (all) arise, and so there is an origination of this whole great mass of suffering.
(1) (But) from the cessation of ignorance, there is the cessation of volitions, (2) from the
cessation of volitions, the cessation of consciousness, (3) from the cessation of consciousness,
the cessation of mind and body, (4) from the cessation of mind and body, the cessation of the
six sense-spheres, (5) from the cessation of the six sense-spheres, the cessation of contact, (6)
from the cessation of contact, the cessation of feeling, (7) from the cessation of feeling, the
140
cessation of craving, (8) from the cessation of craving, the cessation of attachment, (9) from the
cessation of attachment, the cessation of continuation, (10) from the cessation of continuation,
the cessation of birth, (11) from the cessation of birth: (12) old age, death, grief, lamentation,
pain, sorrow, and despair (all) cease, and so there is a cessation of this whole great mass of
suffering.
(1) {Ignorance} Herein what is ignorance? It is as follows: Not knowing the past, not knowing the
future, not knowing the present; not knowing the internal, not knowing the external, not knowing
the internal and the external; not Knowing what are (volitional) deeds, not knowing results, not
knowing (volitional) deeds and their results; not knowing good actions, not knowing bad actions,
not knowing what are good actions and bad actions; not knowing causes, not knowing fruition,
not knowing causes and fruition; not knowing the origination of causes in things, not knowing
conditional origination, not knowing the conditional origination of things; not knowing the
Buddha, not knowing the Teaching, not knowing the Community; not knowing suffering, not
knowing origination, not knowing cessation; not knowing the path, not knowing wholesome and
unwholesome things, not knowing blameable and blameless things; not knowing what things
should and should not be practiced, not knowing what things are inferior and superior, (or) dark
and light. In regard to the six sense-spheres, darkness, or lack of penetration, lack of insight,
lack of knowledge of the way things are, complete delusion, bewildered ignorance. This is said
to be ignorance.
(2) {Volitions} With ignorance as condition: volitions is said. What are volitions? There are these
three volitions: {1} Bodily volitions, {2} verbal volitions, {8} mental volitions. {1} What are bodily
volitions? Breathing in and breathing out, these things are indeed bodily, (they are) dependent
on body, connected with body, existing dependent on body. Therefore breathing in and
breathing out is said to be bodily volitions. {2} What are verbal volitions? After thinking and
reflecting he speaks words, not without thinking, not without reflecting. Therefore thinking and
reflecting are said to be verbal volitions. {3} What are mental volitions? Whatever passionate
intentions, hateful intentions, deluded intentions (there are), these are mental factors, (they are)
dependent on mind, connected with mind, existing dependent on mind. Therefore intention is
said to be mental volitions. These, monks, are said to be the three volitions.
(3) {Consciousness} With volitions as condition: consciousness is said. What is consciousness?
The group of six consciousnesses. Which six? They are as follows: {1} Eye-consciousness, {2}
ear-consciousness, {3} nose-consciousness, {4} tongue-consciousness, {5} body-
consciousness, {6} mind-consciousness. These are said to be the consciousnesses in the group
of six consciousnesses.
(4) {Name and Bodily-Form} With consciousness as condition: mind and bodily-form is said.
Herein, what is mind? Mind is the four formless components. Which four? {1} The feelings
component, {2} the perception component, {3} the volitions component, {4} the consciousness
component. This is mind.
What is bodily-form? Whatever has form, all of these: the four great existents, and whatever is
derived from the four great existents. Which four? They are as follows: {1} The earth element,
141
{2} the water element, {3} the fire element, {4} and the wind element. What is the earth element?
Whatever is weighty and solid. {2} What is the water element? Whatever is fluid and flowing. {3}
What is the fire element? Whatever has heat and ripens. {4} What is the wind element?
Whatever is flexible, circulates and is light in motion. This is bodily-form and previously mind.
The two of them together in brief is what is said to be mind and bodily-form.
(5) {Six Sense-spheres} With mind and bodily-form as condition: the six sense-spheres is said.
What are the six sense-spheres? The six internal sense-spheres. They are as follows: {1} The
eye sense-sphere, {2} the ear sense-sphere, {3} the nose sense-sphere, {4} the tongue sense-
sphere, {5} the body sense-sphere, {6} the mind sense-sphere. This is said to be the six sense-
spheres.
(6) {Contact} With the six sense-spheres as condition: contact is said. What is contact? The
group of six contacts. Which six? {1} Eye-contact, {2} ear-contact, {3} nose-contact, {4} tongue-
contact, {5} body-contact, {6} mind-contact. This is said to be contact.
(7) {Feeling} With contact as condition: feeling is said. What is feeling? The group of six
feelings. {What six?} {1} Feeling arising from eye-contact, pleasant, unpleasant, and neither
unpleasant nor pleasant, and so {2-6} feeling arising from ear-, nose-, tongue-, body and mind-
contact, pleasant, unpleasant, and neither unpleasant nor pleasant. This is said to be feeling.
(8) {Craving} With feeling as condition: craving is said. What is craving? The group of six
cravings. Which six? {1} Craving for form, {2} craving for sounds, {3} craving for smells, {4}
craving for tastes, {5} craving for tangibles, {6} craving for thoughts. {This is said to be craving.}
(9) {Attachment} With craving as condition: attachment is said. What is attachment? There are
four attachments. What four? {1} Attachment to sensuality, {2} attachment to views, {3}
attachment to virtue and practice, {4} and attachment to self-view. {This is said to be
attachment.}
(10) {Continuation} With attachment as condition: continuation is said. What is continuation?
(There are) three continuations. Which three? They are as follows: {1} Continuation in the
sense-realm, {2} continuation in the form-realm, {3} continuation in the formless-realm. Herein,
what is continuation in the sense-realm?
The (sense-realms) are as follows: {1} {Hells} There are eight hot hells. Which eight? They are
as follows: {1} The reviving (hell), {2} the black-thread (hell), {3} the crushing (hell), {4} the hot
(hell), {5} the great hot (hell), {6} the remorseful (hell), {7} the scolding (hell), {8} and the never-
ceasing (hell). There are eight cold hells. (Which eight?) They are as follows: {1} The tumurous
(hell), {2} the very tumurous (hell), {3} the squealing (hell), {4} the squaking (hell), {5} the
screaching (hell), {6} the blue-lotus (hell), {7} the red-lotus (hell), {8} the great red-lotus (hell). {2}
ghosts, {3} animals, {4} humans, {5} {gods}. There are gods in six sensual-realms. What are the
six? {1} The gods known as the Four Great Kings, {2} the gods of the Thirty-three Divinities, {3}
the Yama (gods), {4} the Contented (gods), {5} those gods Delighting in Creation, {6} those
gods Wielding Power over the Creation of Others. Herein, what is continuation in the form-
142
realm? They are as follows: {1} the High Divinities’ retinue, {2} the Ministers of the High
Divinities, {3} the Great High Divinities, {4} (the High Divinities of) Limited Radiance {5} (the High
Divinities of) Unbounded Radiance, {6} (the High Divinities of) Streaming Radiance, {7} (the
High Divinities of) Limited Beauty, {8} (the High Divinities of) Refulgent Beauty, {9} the cloudless
(High Divinities), {10} (the High Divinities) Born of Merit, {11} the (High Divinities) of Increasing
Fruit, {12} the No-Longer Increasing (High Divinities), {13} the Untroubled (High Divinities), {14}
the Good-looking (High Divinities), {15} the Beautiful (High Divinities) {16} and the Highest (High
Divinities).
What is continuation in the formless-realm? They are as follows: {1} The Sphere of Infinite
Space, {2} the Sphere of Infinite Consciousness, {3} the Sphere of Nothingness, {4} and the
Sphere of Neither-Perception-nor-Non-Perception. The formless gods arise in four ways
according to (the level of) mind-only meditation. This is said to be the formless element. These
are the three continuations. {This is said to be continuation.}
(11) {Birth} With continuation as condition: birth is said. What is birth? For the various beings in
the various classes of beings there is (the process of) birth, being born, rebirth, appearing,
turning up, manifestation, the acquisition of the components, the acquisition of the elements, the
acquisition of the sense-spheres, the production of the mind-components, the arising of the life
faculty, being brought together in their respective divisions. This is said to be birth.
(12) {Old Age and Death} With birth as condition: old age, death is said. What is old age?
Whatever baldness, greying hair, wrinkled skin, agedness, bentness, crookedness,
warpedness, twistedness, rattling in the throat when breathing in and breathing out, moles on
the limbs, being propped up on crutches, forward bending of the body, decay of the sense
faculties, breaking up of the conditions (for life), the state of being ancient, decrepitude,
indisposition, weakness, dwindling away, complete dwindling away. This is said to be old age.
What is death? For the various beings in the various classes of beings there is a fall, a falling
away, a dwindling away, a disappearance, a making of time, a dwindling away of the lifespan, a
dwindling away of the vital heat, a cessation of the life-faculty, a throwing off of the components.
This is said to be death. This death together with the former old-age, these two together are in
short what is said to be old-age and death.
This, monastics, is the twelve-fold conditional origination.
(6) The Four Noble Truths Herein, (monks,) what are the four noble truths? [They are as
follows:]
{1} The noble truth of suffering, {2} the noble truth of the arising of suffering, {3} the noble truth
of the cessation of suffering, {4} the noble truth of the path leading to the cessation of suffering,
(1) {The Noble Truth of Suffering} Herein, what is the noble truth of suffering? [It is as follows:]
Birth is suffering, old age is suffering, sickness is suffering, death is suffering, being parted from
what is liked is suffering, being joined to what is not liked is suffering, not to obtain that which is
143
wished for and sought for is suffering, in brief, the five components (of mind and body) that
provide fuel for attachment are suffering. This is said to be the noble truth of suffering.
(2) {The Noble Truth of the Arising of Suffering} What is the noble truth of the arising of
suffering? It is as follows: It is that craving which leads to continuation in existence, which is
connected with enjoyment and passion, greatly enjoying this and that. This is said to be the
noble truth of the arising of suffering.
(3) {The Noble Truth of the Cessation of Suffering} What is the noble truth of the cessation of
suffering? Whatever craving there is which leads to continuation in existence, which is
connected with enjoyment and passion, greatly enjoying this and that, its abandonment without
remainder, letting go, wasting away, destruction, fading away, cessation, stilling and
disappearance. This is said to be the noble truth of the cessation of suffering.
(4) {The Noble Truth of the Practice Leading to the End of Suffering} Herein, what is the noble
truth of the practice leading to the end of suffering? It is that eightfold noble path beginning with
right view and so on. It is as follows: {1} Right view, {2} right thought, {3} right speech, {4} right
action, {5} right livelihood, {6} right endeavour, {7} right mindfulness, {8} right concentration. This
is said to be the noble truth of the practice leading to the end of suffering. These, monastics, are
the four noble truths.
(7) The Twenty-Two Faculties Herein, monastics, what are the twenty-two faculties?
They are as follows: (1) The eye faculty, (2) the ear faculty, (3) the nose faculty, (4) the tongue
faculty, (5) the body faculty, (6) the mind faculty, (7) the female faculty, (8) the male faculty, (9)
the life faculty, (10) the suffering faculty, (11) the sorrow faculty, (12) the pleasure faculty, (13)
the well-being faculty, (14) the equanimity faculty, (15) the faith faculty, (16) the energy faculty,
(17) the mindfulness faculty, (18) the concentration faculty, (19) the wisdom faculty, (20) the ‘I-
will-know-the-unknown’ faculty, (21) the understanding faculty, (22) the complete understanding
faculty. These, monastics, are the twenty-two faculties.
(8) The Four Absorptions Herein, monastics, what are the four absorptions?
(1) Here, monastics, a monastic, quite secluded from sense desires, secluded from wicked and
unwholesome things, having thinking, reflection, and the happiness and rapture born of
seclusion, dwells having attained the first absorption.
(2) With the stilling of thinking and reflection, with internal clarity, and one-pointedness of mind,
being without thinking, without reflection, having the happiness and rapture born of
concentration, he dwells having attained the second absorption.
(3) With the fading away of rapture he dwells equanimous, mindful, clearly knowing,
experiencing happiness through the body, about which the Noble Ones declare: He lives
pleasantly, mindful, and equanimous, (thus) he dwells having attained the third absorption.
144
(4) Having given up pleasure and given up pain, and with the previous disappearance of mental
well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness
and equanimity, he dwells having attained the fourth absorption. These, monastics, are the four
absorptions.
(9) The Four Formless Attainments Herein, monastics, what are the four formless attainments?
(1) Here, monastics, a monastic, having completely transcended perceptions of form, with the
disappearance of perceptions of (Sensory) impact, not attending to perceptions of variety,
(understanding): ‘This is endless space’, abides in the sphere of endless space.
(2) Having completely transcended the sphere of endless space, (understanding): ‘This is
endless consciousness,’ he abides in the sphere of endless consciousness.
(3) Having completely transcended the sphere of endless consciousness, (understanding): ‘This
is nothing,’ he abides in the sphere of nothingness;
(4) Having completely transcended the sphere of nothingness, he abides in the sphere of
neither-perception-nor-non-perception. These, monastics, are said to be the four formless
attainments.
(10) The Four Spiritual States (Herein, monastics,) what are the four spiritual states?
Here, monastics, a monk {1} endowed with friendliness, with a mind free from hatred, enmity
and ill-will, which is lofty, extensive, undiscriminating, immeasurable, well-developed, with (a
mind) liberated through concentration he abides pervading one direction (with friendliness), so
for the second (direction), so for the third (direction), so for the fourth (direction), and so in the
highest (direction), the lowest (direction) and across the whole world in all quarters, (he abides)
having friendliness, with a mind free from hatred, enmity and ill-will, which is lofty, extensive,
undiscriminating, immeasurable, well-developed, with (a mind) liberated through concentration
he abides pervading one direction (with friendliness). So, (2) having kindness... (3) having
gladness... (4) having equanimity... with a mind free from hatred, enmity and ill-will, which is
lofty, extensive, {undiscriminating,} immeasurable, well-developed, with (a mind) liberated
through concentration he abides pervading one direction (with equanimity). These, monastics,
are the four spiritual states.
(11) The Four Ways of Practice Herein, {monastics,} what are the four ways of practice?
(1) There is, monastics, practice which is painful and slow in knowledge, (2) practice which is
painful and quick in knowledge, (3) practice which is pleasant and slow in knowledge, (4)
practice which is pleasant and quick in knowledge.
145
(1) {Painful and Slow in Knowledge} Herein, what is the practice which is painful and slow in
knowledge? Here, one person constitutionally has great passion, has great hatred, has great
delusion, and because of his great passion, he continually experiences pain and sorrow which is
born of passion, and because of his great hatred, he continually experiences pain and sorrow
which is born of hatred, and because of his great delusion, he continually experiences pain and
sorrow which is born of delusion. And for him these five supermundane faculties are slow,
feeble, not sharp, not speedy in bringing about the destruction of the pollutants. What five? They
are as follows: {1} The faith faculty, {2} the energy faculty, {3} the mindfulness faculty, {4} the
concentration faculty, {5} the wisdom faculty. Thus these five supermundane faculties are feeble
and not speedy and are slow in bringing about contact with the meditation that has immediate
result, that is to say, the destruction of the pollutants. This is the practice which is painful and
slow in knowledge.
(2) {Painful and Quick in Knowledge} Herein, what is the practice which is painful and quick in
knowledge? Here, one person constitutionally has great passion, has great hatred, has great
delusion, and because of his great passion, he continually experiences pain and sorrow which is
born of passion, and because of his great hatred, he continually experiences pain and sorrow
which is born of hatred, and because of his great delusion, he continually experiences pain and
sorrow which is born of delusion. (But) for him these five supermundane faculties are in high
measure, (they are) sharp and speedy in bringing about {the destruction of the pollutants}. What
five? They are as follows: {1} The faith faculty, {2} the energy faculty, {3} the mindfulness
faculty, {4} the concentration faculty, {5} the wisdom faculty. (Therefore) these five
supermundane faculties being in high measure, they are (sharp) and speedy and quick in
bringing about contact with the meditation that has immediate result, that is to say, the
destruction of the pollutants. This is the practice which is painful and quick in knowledge.
(3) {Pleasant and Slow in Knowledge} Herein, what is the practice which is pleasant and slow in
knowledge? Here, one person constitutionally has little passion, has little hatred, has little
delusion, and because of his little passion, he does not continually experience pain and sorrow
which is born of passion, and because of his little hatred, he does not continually experience
pain and sorrow which is born of hatred, and because of his little delusion, he does not
continually experience pain and sorrow which is born of delusion. (But) for him these five
supermundane faculties are slow, feeble, not sharp, not speedy in bringing about {the
destruction of the pollutants}. What five? They are as follows: {1} The faith faculty, {2} the
energy faculty, {3} the mindfulness faculty, {4} the concentration faculty, {5} the wisdom faculty.
(Therefore) these five supermundane faculties are slow, not sharp, feeble, not speedy and are
slow in bringing about contact with the meditation that has immediate result, that is to say, the
destruction of the pollutants. This is the practice which is pleasant and slow in knowledge.
(4) {Pleasant and Quick in Knowledge} Herein, what is the practice which is pleasant and quick
in knowledge? Here, one person constitutionally has little passion, has little hatred, has little
delusion, and because of his little passion, he does not continually experience pain and sorrow
which is born of passion, and because of his little hatred, he does not continually experience
pain and sorrow which is born of hatred, and because of his little delusion, he does not
146
continually experience pain and sorrow which is born of delusion. (But) for him these five
supermundane faculties are in high measure, (they are) sharp and speedy in bringing about {the
destruction of the pollutants}.
What five? They are as follows: {1} The faith faculty, {2} the energy faculty, {3} the mindfulness
faculty, {4} the concentration faculty, {5} the wisdom faculty. (Therefore) these five
supermundane faculties, being in high measure, they are (sharp) and speedy and quick in
bringing about contact with the meditation that has immediate result, that is to say, the
destruction of the pollutants. This is said to be the practice which is pleasant and quick in
knowledge. These, monastics, are the four ways of practice.
(12) The Four Cultivations of Meditation. Herein, monastics, what are the four cultivations of
meditation?
(1) The cultivation of meditation, monastics, which, when practised, developed, made much of,
leads to the abandoning of sensual desire.
(2) The cultivation of meditation, monastics, which, when practised, developed, made much of,
leads to a pleasant abiding here and now.
(3) The cultivation of meditation, monastics, which, when practised, developed, made much of,
leads to the acquisition of knowledge and insight.
(4) The cultivation of meditation, monastics, which, when practised, developed, made much of,
leads to the acquisition of wisdom.
(1) {The Abandoning of Sensual Desire} Herein, monastics, what is the cultivation of meditation
which, when practised, developed, made much of, leads to the abandoning of sensual desire?
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an
empty place, in regard to this very body — from the sole of the feet upwards, from the hair of the
head down, bounded by the skin, as it is placed, as it is disposed, full of manifold impurities,
reflects with right wisdom as it really is: There are in this body: Hairs of the head, body hairs,
nails, teeth, filth, skin, flesh, bones, sinews, nerves, kidneys, heart, spleen, pleura, intestines,
mesentery, upper stomach, food, stomach, liver, excrement, tears, sweat, spit, mucus, grease,
synovial fluid, marrow, fat, bile, phlegm, suppuration, blood, skull, brain, (thus on this body) full
of manifold impurities he reflects with right wisdom as it really is. Just as though, monks, there
were a granary with open doors at both ends, full of various and manifold kinds of corn varieties:
grain, sesame, mustard, mung beans, meal and beans, and a man with good vision looking
round would understand: these are bearded grains, these are fruit-grain, even so, monastics, a
monastic in regard to this very body — as it is placed, as it is disposed, reflects thus. This is the
cultivation of meditation which, when practised, developed, made much of, leads to the
abandoning of sensual desire.
147
(2) {A Pleasant Abiding Here and Now} Herein, monastics, what is the cultivation of meditation
which, when practised, developed, made much of, leads to a pleasant abiding here and now?
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an
empty place, has a body that is suffused internally with the happiness and joy born of seclusion
and concentration, and is fulfilled, satisfied and manifesting it. For him there is no part of the
whole body that is not pervaded, not manifesting it, that is to say, the internal happiness and joy
born of seclusion and concentration. Just as though, monastics, water-lilies or red lotuses or
white lotuses which are born in water, growing in water, immersed in water, they are all cool,
flowing, streaming, fulfilled, satisfied and manifesting in water, so, monastics, a monastic who
has gone to the wilderness, or to the root of a tree, or to an empty place, has a body that is
suffused internally with the happiness and joy born of seclusion and concentration, and is
fulfilled, satisfied and manifesting it. For him there is no part of the whole body that is not
pervaded, not manifesting it, that is to say, the internal happiness and joy born of seclusion and
concentration. This is the cultivation of meditation which, when practised, developed, made
much of, leads to a pleasant abiding here and now.
(3) {The Acquisition of Knowledge and Insight} Herein, monastics, what is the cultivation of
meditation which, when practised, developed, made much of, leads to the acquisition of
knowledge and insight? Here, monastics, a monastic grasps well and truly the perception of
light, applies his mind well, sees it well, penetrates it well, daily he cultivates his illumined mind,
determined on the perception, as by day, so by night, as by night, so by day; as before, so later,
as later, so before; as below, so above, as above, so below. Thus with an open mind, which is
receptive, by day he cultivates his illumined mind, determined on the perception, in every corner
of the world. Just as though, monastics, in the first month of the summer the days are cloudless,
without thunder or rain, or mists, and in the middle of the day, as far as there is light, it is pure,
fulfilled, luminous, and there is no darkness found, so, monastics, a monastic grasps well and
truly the perception of light, applies his mind well, sees it well, penetrates it well, by day he
cultivates his illumined mind, determined on the perception, as by day, so by night, as by night,
so by day; as before, so later, as later, so before; as below, so above, as above, so below. Thus
with an open mind, which is receptive, daily he cultivates his illumined mind, determined on the
perception. This is the cultivation of meditation which, when practised, developed, made much
of, leads to the acquisition of knowledge and insight.
(4) {The Acquisition of Wisdom} Herein, monastics, what is the cultivation of meditation which,
when practised, developed, made much of, leads to the acquisition of wisdom? Here,
monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty
place, having given up pleasure, given up pain, and with the previous disappearance of mental
well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness
owing to equanimity, dwells having attained the fourth absorption. This is the cultivation of
meditation which, when practised, developed, made much of, leads to the acquisition of
wisdom. These are the four cultivations of meditation.
(13) The Four Ways of Attending to Mindfulness Herein, monastics, what are the four ways of
attending to mindfulness?
148
(1) Here, monastics, a monastic dwells contemplating internally (the nature of) the body in the
body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world,
he dwells contemplating externally (the nature of) the body in the body, he dwells contemplating
internally and externally (the nature of) the body in the body, ardent, fully aware, and mindful,
after removing avarice and sorrow regarding the world.
(2) He dwells contemplating internally, externally, internally and externally, (the nature of)
feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow
regarding the world.
(3) He dwells contemplating internally, externally, internally and externally, (the nature of) the
mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding
the world.
(4) He dwells contemplating internally, externally, internally and externally, (the nature of) things
in (various) things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding
the world. These, monastics, are the four ways of attending to mindfulness.
(14) The Four Right Strivings Herein, monastics, what are the four right strivings?
(1) Here, monastics, a monastic regarding bad and unwholesome thoughts that have arisen,
generates desire for their abandoning, he endeavours, instigates energy, exerts his mind, and
strives rightly.
(2) Regarding bad and unwholesome thoughts that have not yet arisen, he generates desire for
their non-arising, he endeavours, instigates energy, exerts his mind, and strives rightly.
(3) He generates desire for the arising of wholesome thoughts that have not yet arisen, he
endeavours, instigates energy, exerts his mind, and strives rightly.
(4) Regarding wholesome thoughts that have arisen he generates desire for their endurance,
persistence, non-abandoning, multiplication, extension, development, and fulfilment, he
endeavours, instigates energy, exerts his mind, and strives rightly. These, monastics, are the
four right strivings.
(15) The Four Bases of Spiritual Power Herein, monastics, what are the four bases of spiritual
power?
(1) Herein, monastics, a monastic cultivates the basis of spiritual power that is concentration of
desire accompanied by the volition of striving, depending on solitude, depending on dispassion,
depending on cessation, maturing in relinquishment, and his desire will not be too slack, nor too
grasping.
149
(2) He cultivates the basis of spiritual power that is concentration of energy accompanied by the
volition of striving, depending on solitude, depending on dispassion, depending on cessation,
maturing in relinquishment, and his energy will not be too slack, nor too grasping.
(3) He cultivates the basis of spiritual power that is concentration of thought accompanied by the
volition of striving, depending on solitude, depending on dispassion, depending on cessation,
maturing in relinquishment, and his thought will not be too slack, nor too grasping.
(4) He cultivates the basis of spiritual power that is concentration of investigation accompanied
by the volition of striving, depending on solitude, depending on dispassion, depending on
cessation, maturing in relinquishment, and his investigation will not be too slack, nor too
grasping. These, monastics, are the four bases of spiritual power.
(16) The Five Faculties Herein, monastics, what are the five faculties?
They are as follows: (1) The faculty of faith, (2) the faculty of energy, (3) the faculty of
mindfulness, (4) the faculty of concentration, (5) the faculty of wisdom.
(1) Herein, what is the faculty of faith? It is the faith he has regarding four things. Which four?
{1} He has faith in the right view concerning the worldly realms of birth and death, {2} in refuge
in deeds and results, {3} in all the deeds that | will do, whether good or bad, | will experience the
result of that deed, {4} in he will not do bad deeds, even for the sake of life. This is said to be
faith.
(2) Herein, what is the faculty of energy? With the faculty of faith he has faith in those things,
and with the faculty of energy he makes those things arise. This is said to be energy.
(3) Herein, what is the faculty of mindfulness? With the faculty of energy he makes those things
arise, and with the faculty of mindfulness he makes those things not go to destruction. This is
said to be mindfulness.
(4) Herein, what is the faculty of concentration? With the faculty of mindfulness he makes those
things not go to destruction, and with the faculty of concentration he fixes his attention on those
things. This is said to be concentration.
(5) Herein, what is the faculty of wisdom? With the faculty of concentration he fixes his attention
on those things, and with the faculty of wisdom he penetrates and reflects on the birth of those
things. This is said to be wisdom. These, monastics, are the five faculties.
(17) The Five Strengths Herein, monastics, what are the five strengths?
They are as follows: (1) The strength of faith, (2) the strength of energy, (3) the strength of
mindfulness, (4) the strength of concentration, (5) the strength of wisdom. These, monastics,
are the five strengths.
150
(18) The Seven Factors of Awakening Herein, monastics, what are the seven factors of
awakening?
They are as follows: (1) The factor of awakening that is mindfulness, (2) the factor of awakening
that is investigation of the (nature of) things, (3) the factor of awakening that is energy, (4) the
factor of awakening that is joy, (5) the factor of awakening that is tranquillity, (6) the factor of
awakening that is concentration, (7) the factor of awakening that is equanimity.
(1) Here, monastics, a monastic cultivates the factor of awakening that is mindfulness,
depending on solitude, depending on dispassion, depending on cessation, maturing in
relinquishment.
(2) He cultivates the factor of awakening that is investigation of the (nature of) things, depending
on solitude, depending on dispassion, depending on cessation, maturing in relinquishment.
(3) He cultivates the factor of awakening that is energy, depending on solitude, depending on
dispassion, depending on cessation, maturing in relinquishment.
(4) He cultivates the factor of awakening that is joy, depending on solitude, depending on
dispassion, depending on cessation, maturing in relinquishment.
(5) He cultivates the factor of awakening that is tranquillity, depending on solitude, depending on
dispassion, depending on cessation, maturing in relinquishment.
(6) He cultivates the factor of awakening that is concentration, depending on solitude,
depending on dispassion, depending on cessation, maturing in relinquishment.
(7) He cultivates the factor of awakening that is equanimity, depending on solitude, depending
on dispassion, depending on cessation, maturing in relinquishment. These, monastics, are the
seven factors of awakening.
(19) The Noble Eightfold Path Herein, monastics, what is the noble eightfold path?
It is as follows: (1) Right view, (2) right thought, (3) right speech, (4) right action, (5) right
livelihood, (6) right endeavour, (7) right mindfulness, (8) right concentration.
(1) {Right View} Herein, monastics, right view is what? There is this world, there is the next
world, there is (an obligation towards) mother, there is (an obligation towards) father, there is a
gift, there is an offering, there is the fruit and result of deeds well done and badly done, in this
world and the next, there are in the world those who have practiced and attained correctly. This,
monastics, is right view, the opposite of wrong view.
151
(2) {Right Thought} Herein, monastics, right thought is what? It is virtue and generosity that
ripen in Buddhahood and so on, not (those) that ripen in Universal Monarchy and so on. [This,
monastics, is right thought.]
(3) {Right Speech} Herein, monastics, right speech is what? Here, monastics, it is the avoidance
of rough, lying, malicious and frivolous speech. This, monastics, is said to be right speech.
(4) {Right Action} Herein, monastics, right action is what? It is the performance of ten types of
wholesome deeds by way of body, speech and mind. {1} Herein, bodily it is threefold: refraining
from killing a living creature, from taking what has not been given, from sexual misconduct. {2}
Verbally it is fourfold: refraining from lying, malicious, rough and frivolous speech. {3} Mentally it
is threefold: refraining from coveting, ill-will and wrong view.
{1} (i) Herein, killing a living creature is what? There is a living being, a sentient being, and a
murderous thought arises, and he makes an approach and takes its life. This, monastics, is said
to be killing a living creature. Except it is not killing a living creature when done through
heedlessness or without perception. {This is said to be killing a living creature.} (ii) Herein,
taking what has not been given is what? Having a thieving mind he takes what has not been
given and makes another’s property his own. Except it is not taking what has not been given
when one procures a small amount, that presents no obstacle, from mother, father, brother, kin
or friend’s property. {This is said to be taking what has not been given is what.} (iii) Herein
sexual misconduct is what? Enjoying others’ women, whether under the protection of lord, king,
mother, father, it is (also) bad practice after going to the wrong place, or at the wrong time. This
is said to be sexual misconduct. Bodily it is threefold.
{2} (i) Lying is what? When asked to bear witness as it really is he speaks an untrue word, a lie,
such as when not an Arhat one says one is an Arhat, except in jest. This is said to be lying. (ii)
Malicious (speech) is what? Breaking up (others) with a word that is true or false, that is
malicious (speech). This is said to be malicious (speech). (iii) Herein rough (speech) is what?
Pronouncing a word that is unfavourable with the intention to cause suffering for another is
rough (speech). With the understanding that there is misfortune and suffering for him, making
pronouncement of a word that is unfavourable, that is rough (speech). This is said to be rough
(speech). (iv) Frivolous (speech) is what? It is as follows: Talk about kings, talk about thieves,
talk about wars, talk about drink, talk about gambling, talk about women, or talk that is talk about
stories. This is said to be frivolous (speech). Verbally it is fourfold.
{3} (i) Herein, coveting is what? Coveting and desiring another’s property for his own, (thinking:)
may whatever property there is be mine. This is said to be coveting. (ii) Herein, ill-will is what?
Thinking of pressurising, cutting off or taking the life of another. This is said to be ill-will. (iii)
Herein wrong view is what? There is no this world, there is no other world, and so on as before.
{This is said to be wrong view.} [Mentally is threefold.] {This, monastics, is right action.}
(5) {Right Livelinood} Herein, monastics, right livelihood is what? A monastic is (1) scheming, (2)
ingratiating, (3) hinting, (4) extorting, and (5) longing for gain upon gain. (1) Herein scheming is
152
what? A monastic, having seen a benefactor, after crossing his legs, sits down in an empty
place along the path: (thinking:) There will be gain and respect for me (if they think:) This
meditating monastic is an Arhat. This and so forth is said to be scheming. (2) Herein ingratiation
is what? Here a monk in order to get gains and respect (Says): You are my mother, you are my
father, you are my sister, you are my daughter, and speaks these and other loving words. This
and so forth is said to be ingratiation. (3) Herein hinting is what? A monastic, having eaten his
almsfood, repeatedly says: Almsfood like this is not found in other devotees’ houses. If spoken
with a mind free from (wanting) gains or respect, it is not a fault. This is said to be hinting. (4)
Herein extorting is what? A monastic, who does not receive almsfood at a house, desiring that it
be given, says this in that place: Those who don’t give go to the underworld, you are certainly
one of those who don't give, and will reappear in the underworld. Out of fear and fright of the
underworld they present almsfood, and he receives and enjoys it. This is said to be extorting. (5)
Herein longing for gain through gain is what? A monastic, from his own wealth purchases
beautiful robes and shows them to devotees (saying): We receive such woven garments. They,
being shamed, present such garments and he enjoys them. This, monastics, is said to be
longing for gain through gain. This is the monastics’ wrong livelihood, [refraining from it is called
right livelinood.] Here, monastics, is wrong livelihood for a devotee: Selling poison, selling
weapons, selling living beings, selling alcohol, selling meat, and, without having inspected (first),
pounding sesame and mustard seed (and so on) is wrong livelihood, abstaining from it {is right
livelihood}. This, monastics, is right livelihood.
(6) {Right Endeavour} Herein, monastics, right endeavour is what? Here, monastics, correctly
performing one’s duties such as worship, homage, rising and respectful salutation. This,
monastics, is said to be right endeavour.
(7) {Right Mindfulness} Herein, monastics, right mindfulness is what? Here, monastics, [a
monastic] having seen a woman, and passion having arisen, sees as it really is the unattractive
nature of the body on the outside and the inside (reflecting), there are in this body: Hairs of the
head, body hairs, nails, teeth, filth, skin, flesh, bones, sinews, nerves, kidneys, heart, spleen,
pleura, upper stomach, food, intestines, mesentery, stomach, liver, excrement, tears, sweat,
spit, mucus, grease, synovial fluid, marrow, fat, bile, phlegm, suppuration, blood, skull, brain,
excrement, urine (and that it is) full of manifold impurities. This, monastics, is right mindfulness.
(8) {Right Concentration} Herein, monastics, right concentration is what? The four absorptions.
{1} Here, [monastics,] a monastic quite secluded from sense desires, secluded from
unwholesome things, having thinking, reflection, and the happiness and rapture born of
seclusion, dwells having attained the first absorption. {2} With the stilling of thinking and
reflection, with internal clarity, and one-pointedness of mind, being without thinking, without
reflection, having the happiness and rapture born of concentration, he dwells having attained
the second absorption. {3} With the fading away of rapture he dwells equanimous, mindful,
clearly knowing, experiencing happiness through the body, about which the Noble Ones
declare: He lives pleasantly, mindful, and equanimous, he dwells having attained the third
absorption. {4} Having given up pleasure, given up pain, and with the previous disappearance of
mental well-being and sorrow, without pain, without pleasure, and with complete purity of
153
mindfulness owing to equanimity, he dwells having attained the fourth absorption. These,
monastics, are the four absorptions. This, monastics, is right concentration. This, monastics, is
the noble eightfold path.
(20) The Sixteen Modes of Mindfulness while Breathing Herein, monastics, what are the sixteen
modes of mindfulness while breathing?
Here, monastics, [a monastic] while breathing in mindfully, knows as it really is: | am breathing
in mindfully, while breathing out mindfully, knows as it really is: | am breathing out mindfully. (1)
While breathing in long, he knows as it really is: | am breathing in long, while breathing out long,
he knows as it really is: | am breathing out long. (2) While breathing in short, he Knows as it
really is: | am breathing in short, while breathing out short, he Knows as it really is: | am
breathing out short. (3) While breathing in and experiencing the whole bodily conditions he
knows as it really is: | am breathing in and experiencing the whole bodily conditions, while
breathing out and experiencing the whole bodily conditions he knows as it really is: | am
breathing out and experiencing the whole bodily conditions. (4) While breathing in and
experiencing joy he knows as it really is: | am breathing in and experiencing joy, while breathing
out and experiencing joy he knows as it really is: | am breathing out and experiencing joy.
(5) While breathing in and experiencing pleasure he knows as it really is: | am breathing in and
experiencing pleasure, while breathing out and experiencing pleasure he knows as it really is: |
am breathing out and experiencing pleasure. (6) While breathing in and making the bodily
conditions calm he knows as it really is: | am breathing in and making the bodily conditions
calm, while breathing out and making the bodily conditions calm he knows as it really is: | am
breathing out and making the bodily conditions calm. (7) While breathing in and experiencing
the mental conditions he knows as it really is: | am breathing in and experiencing the mental
conditions, while breathing out and experiencing the mental conditions he knows as it really is: |
am breathing out and experiencing the mental conditions. (8) While breathing in and making the
mental conditions calm he knows as it really is: | am breathing in and making the mental
conditions calm, while breathing out and making the making the mental conditions calm he
knows as it really is: | am breathing out and making the mental conditions calm.
(9) While breathing in and experiencing the mind he knows as it really is: | am breathing in and
experiencing the mind, while breathing out and experiencing the mind he knows as it really is: |
am breathing out and experiencing the mind. (10) While breathing in (thinking), my mind is
gladdened he knows as it really is: | am breathing in (thinking), my mind is gladdened, while
breathing out (thinking), my mind is gladdened he knows as it really is: | am breathing out
(thinking), my mind is gladdened. (11) While breathing in and concentrating the mind he knows
as it really is: | am breathing in and concentrating the mind, while breathing out and
concentrating the mind he knows as it really is: | am breathing out and concentrating the mind.
(12) While breathing in (thinking), my mind is free he knows as it really is: | am breathing in
(thinking), my mind is free, while breathing out (thinking), my mind is free he knows as it really
is: | am breathing out (thinking), my mind is free.
154
(13) And so for contemplating impermanence... (14) Contemplating dispassion... (15)
Contemplating cessation... (16) While breathing in and contemplating letting go he knows as it
really is: | am breathing in and contemplating letting go, while breathing out and contemplating
letting go he knows as it really is: | am breathing out and contemplating letting go. This,
monastics, is the sixteen modes of mindfulness while breathing.
(21) The Four Factors of Stream Entry Herein, monastics, what are the four factors of a stream
enterer?
(1) Here a [monastic,] noble disciple is endowed with perfect confidence in the Buddha (thus):
Such is he, the Gracious One, the Realised One, the Worthy One, the Perfect Sambuddha, the
one endowed with understanding and good conduct, the Fortunate One, the one who
understands the worlds, the unsurpassed guide for those people who need taming, the Teacher
of gods and men, the Buddha, the Gracious One.
(2) He is endowed with perfect confidence in the Dharma (thus): The Dharma has been well-
proclaimed by the Gracious One, it is visible, healthy, not subject to time, onward leading,
inviting inspection, and can be understood by the wise for themselves, that is to say, (it is) the
crushing of pride, dispelling of thirst, eradication of desire, cutting off of (material) things, the
apprehension of emptiness, the end of craving, dispassion, cessation, Nirvana.
(3) He is endowed with perfect confidence in the Community (thus): The Gracious One’s
Community of disciples are good in their practice, systematic in their practice... hold straight
views in their practice... are correct in their practice, practising in conformity with the Teaching,
living in conformity with the Teaching. There are in the Community those practising for
experiencing for themselves the fruit of stream-entry, there are in the Community those who are
stream-enterers, there are in the Community those practising for experiencing for themselves
the fruit of once-returning, there are in the Community those who are once-returners, there are
in the Community those practising for experiencing for themselves the fruit of non-returning,
there are in the Community those who are non-returners, there are in the Community those
practising for experiencing for themselves the fruit of Worthiness, there are in the Community
those who are Worthy, that is to say, the four pairs of persons, the eight individual persons, this
is the Gracious One’s Community of disciples, endowed with virtue, endowed with
concentration, endowed with wisdom, endowed with faith, endowed with learning, endowed with
freedom, endowed with knowledge and insight into freedom, they are worthy of offerings, of
hospitality, of gifts, and of correct behaviour, they are an unsurpassed field of merit that are
visible in the world.
(4) He is endowed with virtue that is agreeable to the noble ones (thus): Whatever virtue there
is, itis unbroken, faultless, unspotted, unblemished, productive of freedom, not adhered to, well-
obtained, well-undertaken, praised by the wise, uncensured by the wise. These, monastics, are
the four factors of a stream enterer.
155
(22) The Ten Strengths of a Realised One. Herein, monastics, what are the ten strengths of a
Realised One?
(1) Here, monastics, the Realised One, knows as it really is the possible as possible, and the
impossible as impossible, this is the first strength of the Realised One. (2) The result of actions
that have been performed in the past, future and present he knows as it really is. (8) Other
beings’ and other persons’ manifold and various inclinations he knows as it really is. (4) The
world’s manifold elements and various elements he knows as it really is. (5) Other beings’
faculties and their higher and lower intelligence he knows as it really is. (6) The practice that
leads to all destinations he knows as it really is. (7) (In regard to) other beings’ faculties,
strengths, factors of awakening, absorptions, freedoms, concentration, attainments — the
defilement, purification and emergence (from these), he knows as it really is. (8) Furthermore
with the modes, characteristics and details he recollects his manifold past existences, he
recollects one life, or two, three, four (lives), he recollects the particulars of a hundred thousand
billion lives. (9) Furth
A collection of Early Buddhist material not found in the Pali Nikayas and Chinese Agamas
Anónimo